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Full text of "The English catechisme explained .."

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COLLECTION OF PURITAN AND 
ENGLISH THEOLOGICAL LITERATURE 



I 



LIBRARY OF THE THEOLOGICAL SEMINARY 



3 I 



PRINCETON, NEW JERSEY 




J. 



I 



The Table. -. . 



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fir I the Lord thy Cod am a teaL ws r Cjod y Vifu ing thefns i &c, 2 1 2 C 

Queft. What u heere fir bidden I I •-. 

jinfa. All outward Idolatry,which is firft by making the ^S\ 
image of God,or of any ci cature to be vvorfhipped : Second- | JS 
ly, by falling dovvne befaft any image : Thirdly , by feruing 
God according to our owne phartta(ks.-'V 212 

Que ft, wfifoaTellft heere commtndp^^ 

,j4kJtv. To performe all outward duMeSof Gods feruice^ 
according to his will reueakd in fiis word , for the fubftance 
thereof. • 223 

Queft. Whence is the reafon oft hi* Commandcment tak^n ? 

Anf-0. Partly from the punifhment to bee inflictecTvpeii 
fuch as breake it, vnto the third and fourth generation /and 
partly from the benefits to bee bellowed vpon fuch as fceepe 
it vnto the thoufand generation. 227 

Queft. Which u tb e th tr d Commaundtmtnt, and tyhuh the 
reafen * 

Anfa. The Commandcment xs^Vhoufhalt not tak? the name 
of the Lord thy god in vaine,the reafon, for hee Vci/l not hold him 
guiltleffc.&c. 229 

Queft. What U heere forbidden vnto vs \ 

Jnfrfi. AllabufingoftheNameofGod, which is firft by 
blafpheming, or giuing occafun to others to blafpheme ; 
Secondiy,by fwearing falfely, dceitfulfy, rafhly, commonly, 
or by creatures : Thirdly, by orfing and bannir )g ; Fourthly, j 
by vowing things impofiible otvniawfull , or by neglecting ! 



8 



M\ 



of our lawfull vowes : Fiftly , b lightly vfing the holy name 
of God or his word : Sixtly , b}vaine probations and affe- 
uerations. , 230 

Queft. What are We he ere commanded ? 

eAnfw. To glorifie the namef God, in all that wee doe, 
thinke, fpeake and defire, and dabour thatothersmay bee 
wonne by our meanes to doc the me. 240 

Queft. Whence is the reafon of u Commandment taken I 

jinfv>. For the fearefull eitaoffuch as any wayabufe 
the name of God, the Lord holdh them as guiltie of diftio- 
nour done vnto his name. 244 

I Queft. If there bee fuch dan* in fwearing t may a *»*>;\ 

B l . 7aW- I .. 









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The Table. 



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laWfulljy fweare in any cafe ^hatfoeuer * 

tsfafw. Without doubt a man may fbmetimes lawfully 
fvveare, either for the confirming of a truth which cannot o- 
therwife be knowne, and yet neceflfary, or for the ftrengthe- 
nmg of honeft Leagues made betwixt men ; or laftly , a man 
being called thereunto before a lawfull Magiftrate. 246 

Queft. What elfe it required, that our pto earing may bee /aty- 
fill* 

Anpto. Thefe three things. Firft, we muft fweare only to 
mch a truth as wee know to bee fo. Secondly , according to 
knowne intent of him vnto whom , or before whom wee 
f weare. Thirdly.this being a part of Gods worfhip,we muft 
doe it with great reuerence. 248 

Queft. WhatifamanfbAtlftoeare to ptrfhrme an vnlaWfifl 
thing, i* he not bound not^oith ft anding to per -forme his oath ? 

Anf\\\ In no wife,for 10 hee fhould adde vnto his finne of 
fwearing vniawfully , a further finne of doing vnlawful- 

ly. 249 

Queft. Which i* the fourth C°mmandement. 
tAnfo. Remember that thou keepe holy the Sabbath day, 
&c. 250 

Queft. What it the dutj heh commanded ? 
Anfto. To keepe holy the Sabbath, and to bee mindfull 
ofit. , 250 

Queft. HoW may thk be aoje ? 

Arftf. By affcmbling togjbher to pray vnto God, and to 

t praife him, to hcare his holy Vord , and receiue the bleffed 

Sacraments. ■ I 2yo 

Queft. It this all that is wired to the right keeping of the 

Sabbath day . ? 

I tAnfiW No,but we muft repare our felues by prayer, and 
emptyingour hearts of fin, id medicate vpon Gods works, 
and the word which we hai heard, fuffering it fo to work in 
vs,as that we may be furthc d in all holines of life. 250 
Queft. It there no d'tty to t done to]frardt our neighbour fir 
the h allowing of this day ? 

vAnfti. "es, itisafpecltimeofexercifingmercy, by 
1 helping again ft fudden datirs', by collecting and diftribu- I 
I ' .. tins' 



The Table. 



tingtothcpoore, by vifitingthefickc, and reconciling dif- 
fentions amongft neighbours. 254 

Queft. Is there any fet day vnder the neW Teftament thus to 
be kept holy / 

Anftp. Yes,the day which is commonly called Sunday,but 
in the Scripture the Lords day, or the flrft day in the wteke, 
is thus to bee kept without alteration to the end of the 
world. 260 

Quell. When doth the Lords day begin and end * 

Anfiv. It beginneth in the morning at the dawning of the 
day, and endeth next morninglike wife. 272 

Que ft. Are We bound to do the holy duties of Gods W or flip all 
thii time Without ceafing. 

Anfvs>. No, for we may refrefh our fclucs with eating and 
drinking, fingingandmuficke , and with any houeft delight 
whatfoeuer , whereby the mind is cl.eared vp , and ioy and 
gladncffe befitting the Lords holy day expreflcd. 276 

Queft. Is thii all that We are bound vnto,to keepe the Sabbaths 
ourfelues in ceafmg from labour 3 and doing the duties thereof? 

Anfrp. No, but who Co hath Sonne or Daughter,. Man- 
feruant or Maid-feruant,Cattell or ftranger within his Gates, 
is alike bound to prouide as much as in him Iytth , that they 
all obferue this day in their kind both man and heafh. 

Queft. Doth the Lord one ly [take care for the right [pending of 
tins day, and leaue vs to ourfelues vpon the fixe dayes ? 

*Anfw. No doubtlefle , but it is his will and commande- 
ment alfo that wee ftiould vpon the fixe dayes abftaine from 
idlenefle, and diligently labour in the workes of our cal- 
lings. 279 

Queft. Is it not larvfo/l then tofirbeare Working, to attend vp- 
on Gotland his WorfiAp ,vpon the fixe dayes / 

Anfrv. Yes, it is not oncly lawfuli but ncceffary for eucry 
one, to do the duties of Gods worftiip euery day of the week 
in priuate and in pubiike,when iuft occafion is offered. 282 

Queft. HoW can this ft and With the command of Working 
Vpon the fixe dayes ? 

ssfnfw. Yes,very well, becaufe that howfoeuer God is to 

B, 2 ^ be 



The Table. 



be ierued vpon the fixe dayes , yet they arc for the moft part 
to be fpent in the works of our callings. 2S6 

Quj. What more JpcciaS rnlts are W<? t&feBo'to in our Voeekelj 
dettotion . ? 

Anfw. Firft,we muft pray cuery day morning and euening, 
SecondIy,before and after the vfe of Gods creatures. Third- 
ly,the more our neceiTIties vrge vs,pny the oftner,and more 
inftantly. Fourthly, let no day p\(Te without fome reading, 
and diuine meditation. Fiftly , neglect not the pubiike prea- 
ching in the weeke dayes, where opportunity is offered to 
come vnto it. 286 

Queft. What is to be thought ofty hole dayes fit of Art to f tiblike 
duties in the V?eeke y as Saints dayes, and dajes ofthank^gming I 

Anfw. All this may lawfully be done, and is commendable 
by Gods word,and therefore we are reuerencly to conforme 
our felues to the ordinance of authoritie herein. 287 

Queft. What is the fin by this £cmmandement forbidden * 

Anfw. All prophaningof the Sabbath day, which is, ftrft, 
by doing worldly works that are not ofprefent necefsity, by 
iourneying about worldly affaires , idle refting, or abfenting 
our felues from the publike duties of Gods wor&ip: fe- 
condly, by forgetfulneffe of the Sabbath vpon the fixe dayes, 
by which we often bring vpon our (blues a neceflity of pro- 
phaningthe fame: thirdly, when being parents or gouernors, 
weleaue ourchildren,pupils 3 or feruantsto their owne liber- 
tie vpon this day. 291 

Queft. What be the reafons ofthk Commandemcnt f 

*S(nfw. They are partly infolded in the Commandement, 
and partly expreffed in thefe words ; For in fixe dyes the Lord 
made heauen, and earth, &c* 

Queft. What are the reafons infolded in this Commandement? 

Anfw. Three : Fir ft, becaufe the law of the Sabbath is an- 
cient,and was in force in Paradife, before mans fall. Second- 
ly, becaufe it is moft equall , the Lord allowing vs fixe dayes 
for our worldly affaires , and requiring but one of f eauen for 
the workeofhisworftiip: Thirdly, becaufe the feuenthis 
the Lords peculiar day, fo that without facriledge we cannot 
any way prophane it. 296 
Queft. 



The Table. 



Queft. What are the reafins exprcffed ? 

jinfw. Two,firft,from the Lords ovvnc cxample,who rc- 
fted vponthefeuenth day from all his works of Creation: fe- 
condiy, from his blefiing infeparably linked to the hallowing 
of this day , fo that he which keepeth it holy , (hall find it to 
his comfort, vnto him a blefled day* 298 

Queft. Which u thcfirfi Commandement of thcficond Tabic, 
or the fifth of the Law ? 

Anf Honor thy father & thy mother ,that thy dayes may 
be long in the land which the Lord thy God giueth thee. 2po 

Queft. In Vvhich (fommandcments doe you learne your dutie 
towards j 'our neighbour f 

Anfrv. In the fix latter Commandetncnts which be of the 
fecond Table. 299 

Queft. Which u thefirflofthefe Qommandements ? 

Anfto. Honour thy father and mother,&c. 

Queft. What are tiv here commanded ? 

A»/b>< To honor ,that is,to loue,reuerence,cherifli,and o- 
bey our naturall parents,the parents of our countrey, and our 
fathers in Chrift,Secondly,to carry our felues lowly, & reue- 
rently towards our mafters^being ruled by them in the Lord, 
and toward the ancient,and all our betters. Thirdly, if we be 
(uperiors,to walke worthy the honour due vnto vsrrom our 
inferiors,and to vfe all gentlenefle toward them . 3 03 

Queft. Whatisheerefirbidden? 

zAnfto. All kreuerence toward thofe that be in place and 
authority aboue vs , and churlifti behauiour in fuch towards 
thofe that be of a low degree. 317 

C^eft. Whence is the reafon of this Commandement taken / 
sAnfo. From the promife of long lift, if God pleafe not to 
preuent vs with the blefling of eternall life. 325 

Queft. Which is the (ixt Commandement , or the fecond of the 
fecond Table I 

ssfnfr. Thoufhaltdoenomurther. 338 

Queft. What is hecre forbidden f 

An/w. All murthering of our felues, or others, and all ap- 
probation hereof in others,either by command,counfell,con- 
1 ent,or concealement. Secondly,all iniurious actions tending 
B 3 to 



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Th e Table. 



to the preiudice of -our neighbours iite. 1 hirdiy, ail rayling 
and reuiling f peeches. Fourthly, all murdrotis defires and af- 
fections .of the heart, as of anger, malice, hatred ajid enuy. 
Fiftly,all cruelty towards the creature,which ftieweth a mur- 
drous mind in vs. 328 

Queft. What are ^e here commanded ? 
A»fo>. Out of the lotie which we beare to our neighbour, 
as much as in vs lieth, to preferue his li c e and health,and fpe- 
cially the life of his fouie, by good counfell, exhortation, and 
admonitions. 343 

Que ft, whkh U the fenenth fommandi mem t 
Anftv. Thou fhalt not commit adultery. 347 

Queft. What i* here for bidden? 

jinfrv. Firft, all outward vncleane actions of adultery,for- 

nications, &c. Secondly, all filthy, and vncleane fpecches,(ing- 

ing of wanton loue-fongs, and reading of Books and Baila'ds 

of this fort. Thirdly , all incontinent thoughts , and lufts'of 

the heart. Fourthly, whatfocuer is vfually an occafion of vn- 

cleanneiTe, as being prefent at filthy ftage-playes, putting on 

apparell of another lex, mixtlafcimous da-uncing, furfetting, 

dfunkennefTe,idleneffe, &c. 347 

Que ft . Wh at are ti? e here commanded t 

Anft*. To Hue in temperancc,chaftitie,and foberne{Te,and 

fotokecpemy body holy and pure, asatempleof the holy 

Ghoft. 357 

Queft. Which ii the eight Qommandemcvt t 

Anfip. Thou {"halt not fteale. 361 

Queft. What is here- fir bidden f 

Anfr. All ftealing, which is fir ft by violence, or fecret ta- 
king away that which is our neighbours. Secondly , by op- 
preilion and tyranny of the rich toward the poore. Thirdly, 
by deceit in buying and felling. Fourthly,by vfmg any vnlaw- 
full trade, or way of gaine or gaming, fortune-telling, or fel- 
ling drinkevntodrunkenneffe. Fiftly, by prodigalitie , for 
ithus doe men rob their children and pofterity. 361 
Queft. What more U hire forbidden ? 
AnJvQ. AM couetoufnes,and vnmercifulRes, the robbing of | 
God in things dedicate,tithes and offerings. 3 70 j 
Queft. J 



The Table. 



Queft. What are^e here commanded? 
jinf*. To do to all men as I would they fiiould do vnto m**, 
and by diligent paines-taking,to get mine own liuing,in that 
eftate of lire,to which it fliall pleale God to call me. 3 79 
Queft Which is the ninth Commandemtnt f 
A»fi». Thou flialt not beare falfe witneffe againft thy 
neighbour ? 3 83 

Queft. What is here forbidden ? 

j4nj*a*. All falfe witnes-bearing ; Firft, by falfely accufing, 
and witnefling againft our neighbor before a Iudge. Second- 
ly^ flandering and backbiting,and by readineffe to hearken 
to fuch falfe reports. Thirdly, by flattering, or foothing any 
for aduantage againft the truth. Fourthly, by lying,or telling 
an vntruth againft our Confciences. 383 

Queft . What are tye here commanded f 
Anfo. As much as in vs lieth, to preferuc the good name 
of our neighbour , and our owne good name , flopping our 
cares againft falfe reports,and fupprefsing them,and alwaies, 
whatfoeuer comes of it, fpeaking the truth. 393 

Queft. Which is the tenth CommandtmcHt * 
Anfr*. Thou (halt not couet thy neighbors houfe,&c. 396 
Que. What if here forbidden * 

jinjw. All firft motions of the mind vnto (inne^hough no 
content be yeelded vnto them. 196 

Queft. What arc We commanded here * 
Anfw. To keepe our very hearts and minds free from euili 
thoughts againft any of the commandements of God. 399 
Queft. It any man able to keeps all thefe Commandements ? 
Anf. No man vpon earth hath,or euer can be able to keep 
them perfectly, ±Adam only excepted in the ftateof innqcea- 
cic,and Chrifi who was both God and man. 401 

Queft. What is the breach of the Law,andthepHniJbment of it? 
nsfnftp. It is finne, which if it be but once committed only, 
and that but in thought, it makes a man fubie&to Godseter- 
nallcurfe,which is euerlafting death in hell flrc,the torments 
whereof are vnfpeakable without end or eafe. 404 

Queft. // it not iniufiice to appoint fi great apnnsjbment fir t- 
Miry finne, yea enenfor the leafl ? 

B 4 A*f». 



The Table. 



Anfty. It is very'iuft and meet lor the Lord to diuge the, 
leaftiinne to hell fire , becaufe his marke , which is perfect ; 
holmefk, fet vpon mail in his creation, is hereby remooued, 
and a marke with the deuils brand is made vponthetcule of 
the tinner , for which it is iuft that the deuiW , and not God 
fhould nuw haue fuch a fonle. 405 

Qgeft. Ifno man canferfittlykjept the Loft, Vp her efire for- 
tieth it ? 

Anfa. Firft , to. humble vs in regard of our miferable e- 
ftate hereby difcouered ; fccondly , to bee a rule of good life 
vnto vs. 406 

Queft. How may We befauedfrom our fmnts ? 

ts4#fa>. Only by the bloud of Ieius Chrift laid hold vpon 
by a true and liuely faith. 407 

Queft . Ho W is faith firfi begun and Wrought in th e heart f 

Anfrv. Ordinarily by the preaching or the Gofpel,the ho- 
ly Spirit inwardly opening the heart to beleeue thole things 
that are outwardly preached to the eare. 410 

Queft. How doth faith extrcife it felfc >and get rmre flrengthl 

ssfnfw. By prayer,the exercifes of Gods holy Word,and 
by receiuing the Sacraments. 



(Concerning *Pfixyc£ 



Queft. What is Prayer ? 

Anfpp* It is a lifting vp of the heart vnto God, only in the 
Name of Ie(us Chrift according to his will , in full ailurance 
to be heard and accepted at his gracious hands. 412 

Queft. What need is thei e that the faitffi/l fiould praj , fee- 
ing they are in Godsfauour , hee kyoweth their Wants , and hath 
pardoned *& their finnes ? 

Jnfw. By how much the more we are in Gods fauour, by 
fomuch the more ntedfullisitthat wee fhould cheerefully 
pray , both to pay the dutie that wee owe vnto God, to ob- 
tainc the bleffing promifed , and to renew our aflurance of 
the pardon of finne dayly renewed through our great wcak- 
neffe. 4^ 
Queft. 



Th£ Table, 



Quell. What times are f^e daily to be jpent in 'Piaytr t 

Anfa>. It is necefTary, that tuery CJhriftwn make his pray- j 
ers vnto God euery morning and euening, fitting^downcarid; 
rifing vp from mtale, and at other times, as the ipirit ; 
mooueth , or occafions and other neceflkies require to haue I 
the heart lifted vp in prayer. ^ T 8 I 

Qaefl. Ho^ , and according to what Prayer ought Uv to tray ? \ 

<tAnfv>. The patterne and forme for our direction ;s the j 
Lords Prayer. Our Father, &c. ^23 

Quell. H?W many be the farts of this Prayer ? 

lAnfft. The Pretacc,0w Father : The Petitions 3 Ha/loVeed 
be thy name : ivA the conclusion, For thine is the, (frc. 479 

Qucft. In the Preface, why call yon God Father ? 

Anj%\ Becaui'e he is ready as a louing Father to heare me 
calling vpon his name , whence I learne with boldneffe ana 
confidence to come vnto him with prayer. 429 

Que ft. Why doe yon [ay, Our Father \ and not my Father ? 

Anfw. Bccaufe I ought to pray for all other the children 
ofGoias well as for my felfe. 432 

Qucft. Why addeyon in the Preface, w hich art in Heauen ? 

Anfto. Not for that I beleeue God to be in heauen onely, 
for he is euery where : but becaufe to bee in Heauen , is an 
Argument of great glory: whence I learne with reuerence to 
pray vnto him, being my Father mod glorious. 434 

Q^eft. Hoty many be the Petitions of this Prayer ? 

zAnfa. Sixe , whereof the three former coixerne Gods 
glory ,the three latter concerne our felues. 43 5 

Quell. Which be thofe three concerning Cjods glory * 

ssfnfto. Firll, Halloaed be thy name .Secondly fThy Kingdom 
come.l hirdly fThy will be done on earth, as it u in Heauen. 43 j 

Qiicd. In the firff cfthefe, What dtfreyou f 

Arfa. That the name or "God may bee glorified in the vfe 
of his Titles, Word, and all his Workes. 437 

Qiicft. /» the pcond petition What de fire yon ? 

An fvr. That the number of true belieuers may bee dayly 
incrcafed, that Go:is Kingdome of grace being enlarged, his 
Kingdome of glory may be haftened. 445 

Quell . 1>* the third Petition tyhat fray yon fir ? 

Anfe, 



The Table. 



csfnfw. That I and all the people of God vpon earth may 
as readily obey Gods will, as the Angels and Saints in Hea- 
uen. 452 

Queft. Which be the three Petitions concerning ourfelnes f 

/fnjw. The firft,<7*^ vs this day t &c. 2 . Forgiue vs our tref- 
pdjfes. 3 . Leade vs not into temptation, &c, 45 9 

Que ft. What pray you for in the firft ofthefe P etitions . ? 

ssfnjw. For all things neceffary for this preftnt life , and 
therefore we aske but for bread, an J but for this day. 460 

Queft. What pray you for in thefecond ofthefe ^Petitions * 

Anfw. That God would freely forgiue vs all our finnes, as 
we doe from our hearts forgiue the offences of men againft 
vs. 471 

Queft. What pray yon for in the third ofthefe Petitions f 

*Anf». That the Lord would not fuffer vs to be carried a- 
way by the temptations of the world , fle(h or deuill, to the 
committing of finne , but that he would deliuer vs from the 
euiii of all temptation,both finne and damnation. 480 

Queft. Wnereforeferueth the Conchfion, For thine is, &c. 

Anf. It is added as a reafon of all the Petitions, to ftreng- 
thenour faith , that God being both able and willing , doth 
certainely yceld to our requefts made vnto hiiii > therefore we 
addeanoteofconfidenceandfay, vdmen. 487 

Queft. What is the other exercife of the faith full ? 

Anf*. The right receiuing of the Sacraments. 5 1 8 

Of the Sacraments. 

Queft. 7 he benefits being pitted \which We are to crane at Gods 
hands by prayer , What farther meanes haue We for the better ajfst- 
ring to ourfbHlcsthepromifcsofallfpirituallbleffings in Chrifl ? 

*Anfa- The Sacraments of the new Teftament , which 
are the pledges of the Couenant betweene God and his peo- 
ple. 492 

Queft. Wherein ft ands true Repentance * 

Anf». In three things. Firft,in knowledge and acknow- 
ledgement of our finnes paft. Secondly, in go Jly forrow and 
griefe of heart for them. Thirdly ,in a godly purpofe to for- 

fake 



Th£ Table 



5°5 



fake ail fin,and to feade a new life for all time to come 

Quift. what k faith ? 

estnfw. It is a certaine perfvvalion of the heart , wrcught 
by the fpirit of God, grounded vpon hispromifes,thatall my 
(innes are forgiuen me in Chrift lefus. 5 08 

Queft. W hat is required in fitch as come to the Lords Supptr ? 

*Anfr*. To be rightly difpofed beforehand at thereceiuing 
hereof. 532 

Queft. What ought a nun to doe before kit comwing } 

Anfw. To examine himfelfe for his faith in Chrift* 532 
Queft. HeW may a man know whether he hath true fan h,or no? 

Anpto. By two fpeciall fruits thereof, repentance for all 
his finnes,and loue towards his neighbour. 5 34 

Queft. Wherein fiands true Repentance f 

Anjy*. In affection, when it is the fame towards our neigh- 
bour, that it is towards our felnes, voyd of malice , ha- 
tred , and entry , and dclirous of his good , as of our owne : 
and in aclion, when wee are ready to doe good vnto o- 
thers,as vnto our ielues,and to keepe away hurt, as from our 
felees. 537 

Q^eft. What flail he doe thai finds net thtfe things in himfelfe 
after due examination ? 

Anf. He may not keepe away from the Lords Supper, for 
this were a prouoking of God to wr.ith, neither can he come 
vnto it without o&nding in a higher degree. 5 39 

Queft. What -may a man d)c then in this cafe I 

Anfa. Hee muft humbly (tie vnto God for the pardon of 
his fms,to ftrike his hard heart, that he may melt into teares 
for them,and conft.indy cleaue to his commandements, and if 
there be any diffentioji, hee mud goe and be reconciled to his 
brother. 540 

Que ft. What ought a man to doe at the Lords Supper ? 

Anfto. He ought thankfully to remember the inward gra- 
ces ofGod towards him,by feeing the outward fignes. 541 



'races 



Queft. What are the feg 

Anfti. Fii ft,the Lords giuing of his Sonne lefus Chrift to 
death for vs,iet forth by the Minifters taking of the bread & 
wine, breaking and powring out,and offering them to vs all. 

Secondly, 



The Tablf. 



Secondly ,our necrc vnie>n vnto Chrift, and now wee haue all 
our fpirituall food from him,fetfoorth by our taking,eating, 
and inward digefting the Bread and Wine that become nou- 
rifhmentvntovs. Thirdly, the neerevnion that God hath 
made by Chrift betwixt all the faithfull,fet forth by the fame 
breadjbeing made of many graines of corne , and by the fame 
wine made of many grapes. 541 

Queft. What is to be done after the receiuing ? 

lAnfto. We muft meditate of thecouenant of new obedi- 
ence,renewed by this Sacrament,that we may more carefully 
performe it , and flie finne and vice all the dayes of our life. 

endtx. 



4p< 



Queft. What it theVverdof god* 

tAnf. Whatfoeuer is contained in the Books of the old 
and new Teftament , and not any other Books , or writings 
whatfoeuer. 545 

Queft. Hoty many, and Vihhh are thefe Ttookes . ? 

Anf. The books of the old Teftament are feuen & twenty, 
Genefis,Exodu*,LeuiticKS, Numbers, Deuteronomy, lojbuajud^ 
ges,Ruth,the firft and fecond 01 Samuel, the firft and kcond of 
Kings ,the firft and fecond of the Chronicles, Ezra, Nehemiah, 
EftherJob,Pfilmes>ProHcrbs,£cclcfiafles, (fantkles, Ifitiah,lere- 
miah,Ez.ekje I, Daniel, and the Books of the 1 2 fmall Prophets. 
The Books of the new Teftament arc 16. mtatthcV?, LMarkc, 
Luke,Iohn,the Atts of the Apoftles,t he Epiftle to the Romans^ 
firft and fecond to the Corinthians, Qalatia-ns, Spheftans, Philip- 
plans, C olojfians, and two to th.QTheffahnLws, andtwotoTi- 
mothy, to Tit us, the Hebrewes, the Epiftle of lames, and two of 
"Peter, firft, fecond, and third of John, of Iude,m& the Refla- 
tion of Iohn. 54? 

Queft. Are not the Apocrypha books part of the word of God? 

Anfiv. They are not, neither haue been euer fo accounted 
in the Church of God, but are annexed, as being full of good 
inftru&ions and hift >ries, declaring Gods wonderfuli Proui- 
denceouer his people Ifracl. . 546 

Queft . What proofs is there, that the other are Gods Word? 

Anjw. 



The Table. 



Anf». It is proued by their antiquity,fome of than being 
before all other bookes,f iindry times oppugned and fought to 
be burnt vp by perfecutors, and yet wonderfully preferued, 
and by miracles from Hcauen confirmed, which fliewes that 
they came from heauen,and are not of mans inuention. 547 

Queft. &Ming thU word Written ,is it not fifiic lent for ourfil- 
nation without any helpe by preaching. 

Anfr. It is not fmlicient, bur it muft alfo bee fet foorth by 
preaching,that the hard places may bee rightly vnder flood, 
we may be kept from errors, and haue our dull hearts flirred 
vp to embrace it. 551 

Queft. What H the Trenching of the Word of God ? 

Anf It is properly the expounding of fome part thereof, 
teaching hence,the duties to be followed, and the finnes to be 
auoided,and exhorting to doe accordingly. j y 3 

Queft. Who may preach the Word of God } 

Anjw. Onely fuch as are outwardly fent of God, ordina- 
rily , and when extraordinary neccflity doeth require , all 
fuch as are inwardly ftirred vp , and inabled by Gods Spi- 
rit- S5S 

Queft. What u required to the right hearing of the Wordt 

tyinfw. To prepare a m3ns felfe by prayer and holy medi- 
tations, and by emptying the heart of corrupt affections, to 
attend diligently and reuerently at the preaching of the 
Word, and laying it vp in the heart, to ooeVcordingly all 
thedayesofhisiirc. 557 



wmmmsmmmmmmmsmm® 




TO THE READER. 

Ourtecus Reader , hauing beenemuch de- 
ftred And importuned to Print thefe 
guejlions , and i^infweres alone by 
themfdues , in regard this great Booke 
is too large to be learned by hearty I haue 
condescended to their Requefis, and prin- 
ted then?, jor the further htlpe and bene- 
fit ofMinifters in their Churches, ofSchoole-mafters in their 
Schooles, and Houfholders in their families , and it is called, 
The Englifh Teacher, or, The A. B. C. enlarged • 
and are to be (old by Iohn Marriott, athu 
Shop in Saint Dunftons Church-yard 
tn Fleetjireete. 1630. 







COMMENTARIL 

LARGER EXPLANA 

TION OF THE SHORT 

Catechifme, fee foorch in the 

Booke of Common 
Prayer. 






Anfiver. 
Explana- 
tion, 




Hat is Your Name I 

N. or CM. 
This Primer Queftion 
may bee called. t-Vie\<"-**" 
t 1 



criifme, asanintrodfv° 

queftionanda nr 

therefore 

but ve- 

C 1 



Thejirfi qucjiionefthe Catechi[mc. 



Change of 
ttamt \>. 



ing rtd earth ; Suah , a Mother : Abram , ati high Father ; 
Ijaac , laughing : lacob , fupplanting : and the Lord himleife 
hath a name pi eicribed, J ejus, a Sauiour, &c. Neither were 
thele names giuen by chance , but Almighty God himfelfe 
being the fir it guide heereunto , and many times appoyn- 
ting the name , then holy men followed ; and generally , all 
the world in former ages , gaue names of ipeciali fignifica- 
i rion. Thwacks daughter called the Hebrew child drawne 
i out of the riuer, tJfcofes , Drawne-out. fefeph was prociai- 
; med by Pharaoh the King , Abres, Father; when as a Father 
i hee piouided for the Countrey, &c. A more efpeciall dai- 
I \y Monitory may this bee to vs , for that our name doeth re- 
member vnto vs cur Chriftian ProfelTi n , that wee may 
I walke worthy of the fame. And this may ferue for {bme 
1 direction vnto vs , in the naming of our children , that wee 
preferre not Heathen names where other are vfefull and 
conuenicnt. 

Q^efl. Whether may a man change his 
name, or not? 

*Anfiq. Hee may : Fir ft, by Gods fpeciall commaund :as 
Abram was changed into Abraham \Sarai , into Sarah ; laa- 
cob, into l[rad\ Peter into Cephas, John 1.43. &c. Secondly, 
if- he bee conuerted from a falfe , to the true Religion : thus 
cw fy s name was turned into Paul: (ox in this cafe infi- 

e thought vnfitto retainethe old 

ir confecrated Daniel vnto 'Bel 

'.me into B'eljbaK^ar, Bels Trea- 

' , which is , 1 Ik King of the 

"•«** . into Mefbicke-, Venus ; 

-fthenre. And the 

if any man 

* famous 

•* in- 



Of the Catecblfmc of Godfathers. 



Homines v«. er the name of Nathaniel Nefhms: that their j 
owik names might not hinder the Fapifts from the reading 
thcrco- ; i et thL>approoues noc the changing of names, the 
more lecarcly io commit any villany , as was done by the Jatc 
iraytois or Nouemoer the fifth. 

Queft. Who gauc you this name ? 

An^w. My Godfathers , and Godmothers , in my r Baftifme, 
therein /W.w made a member of Qirift , a childe of god , and 
Inheritor of the Kmgdome of Heauen. 

£xplx>i. in this anfwere I obierue three things. Firft,the 
time or the name giuing. viz. In Bapiifme. i or this is both 
anfwerable to the pra:tife of the Church of God in all a- 
ges, (ince there was a Sacrament of Baptifme , or any other 
in the roome thereof, and itandetn with very good reafon. 
Asforthecuftomeof the Church, Abraham at the fir ft infti- 
tutionof the Circumcifion is laid , to haue circumcifed hist 
fame the ejgbt day, and to haue called his name I/aac^nd this j 
cuftome held as long as Circumcition, as may bee feene in j 
John Baptift : V/hen they came to circumcife the 'Babe, and called Luke j5> 
him Zacharias. And in the Lord Iefus. When the eight day cs 
Were accomphfhed , that they piould circumcife the childe , hU 
name Vvas called lefus. Obieit. Gerfhom the Ion of Afofes, was 
named before his Circumciiion , for hee was afterward cir- 
cumcifed , when the Lord met Aiofesmthe Inne , andVoould 
haue fUine him. Rachel, Jacobs Wife, nnmediatly after her 
trauell, named her child Benoni ; and during the time of the 
Iiraelites being in the wildernefle , for fonrtie yceres , they 
were without Circumcifion , but it is not likely they were 
without names. Sol. This laft was an extraordinary 
Time, neceffitie made them difpenfe with Law, for that arte 
of Rachels, itondy fhewes her deilre, for the childe was af* 
ttrwards. called Benjamin, viz. at the circumcifion. Laftiy, 

| iortjee fir ft , no marueil though the cuftome of the Chinch 
Jr'were broken , feeing that Gods ordinance was alfo neale- 

I cTed, forfrareof impatient Zippora : Secondly, what fitter 

i time can be to impolc names > then when wee begin to bee ? 

I Weare fir ft borne, and then haue the common name of man, 
\ C z then 



Luke z 21, 

Exod.2 22. 

Gcn.3y.jg. 
Iof.y.z. 



It xs 

the>s- 

-, c.l 



Of Godfathers, 



* Zar. 
Epfa p-SSo. 

why God- 
fit hen are 



then wee are borne againe, and haue the fpeciall names of 
ChrTtians- The iecond thing in theanlwere, theperfons 
that giue the name , Godfathers And godmothers. True it is, 
that Parents were alwayes wont to propound the name. 
lefef'j directed by the Angell , told what the name of Iejus 
fhould be : Z<xharj, of his fonne lohn : and ordinarily, a^f- 
braham, Mofes, Isfiph in Egypt; (aifo Hannuh named Samuel^ 
and Rachel, tefeph. ) But the Godfathers, following the dire- 
ciionofthe Parents, haue vfed a long time to propound the 
.einpublique : when hhn was to bee circumcifed , it is 
laid , They called h unarm, &c. But his parents had the grea- 
teft If roke in determining the name. One , writing agamft 
our enftome herein, alledgeth the Councellof Nice, Con.^o* 
Let no faithfull Man name his Children by heathen names ; 
and that of ISaroniiu ; my Parents called me Tarrachxs ; and 
j out of Dionypw , that the Prieft was wont to aske the name 
at the Church doore ; and hence endeauoureth to prooue, 
that Parents, and not Godfathers, are to name their chil- 
dren, neither at the time of Baptifme, but before, for which 
he farther addeth,that they,which were <-x^/**,were wont 
to come before their Baptifme , and put their old names in 
the Regifter. Vnto which I anfwere. Hrft,that of the Coun- 
cellof Nice , is a mecre forgery , there being but twenty 
Canons in all , or two and twenty at themoft. Secondly, 
admit it to bee true, and that which folioweth, it is no more 
then we confefle , that Parents haue , or ought to haue, the 
chiefeft irroke in the names of their owne children. Laftly, 
for the Adxlti holding their own names,it might be through 
conniuency , in feme particular Church, at fome time only. 
For it is moil euident , that Godfathers were vfed amongft 
Chriilians, eueninthePrimitiue~Church. Higiniu, Bifhop 
of Rome, and Martyr, fpeakes of them iirhi^hft Decretall, 
who was but 140. yeeres after Chrifts incarnatfeti^ and the 
belt i e l bnn?d Churches doe allow of them. One , attorned 
r of Germany , defends this vfe vpon thefe renfonY. 1 
* 1. Ic is not againft the Scriptures. 2. Itismofta.icfent. / 
3, It proceeds from loue of the Parents procuring theoi, of 
them vndertaLin^. 4. It is to the benefit of the Infnt, if 

the/' 






Of Free will. 



the Parents dye. 5 . It is an helpe vnto the Parents,to which 
may be added, that it is a meane to increafe mistuall louea- 
mongft neighbours, when they fhall performe this duty one 
for another. 

The third thing in the anfwere is, the addition : wherein 
I was made a member of thrift ,&c. Which is not fotobern- 
dcrftood, as though the outward warning of water,did make 
the baptized partaker ofthefefo excellent benefits: for it is 
true or the Sacraments of the new Teftament, which was faid 
of them of the old : It is impojfible , that the blood 0} Bulls And 
Goates fhou/d take away fane. And in another place ; Circum- 
cijton auaileth nothing, but a new creature. That the fame may 
be faid of Baptifme , fee in the Pharifes comming to John his 
Baptifme : O generation of Vipers (faith liee) who hath fire- 
Vparnedyou tope from the vrath to come . ? Where he fheweth, 
Baptifme to bee a meanes of eicaping Gods wrath , after an 
implicite manner ; butwithall, requires vertue, which be- 
ing away, Baptifme auaileth not. And our Lord hauing com" 
mended Baptifme to all, exccpteth yet, faying ; He that belct- 
ueth not /hall be damned. The cafe heerein isdiuers; Firf^in 
thofe that are of ripe yeares and vnder (landing : there is re- 
quired of them a due difpofition of repentance , and faith, 
adually performed by , and in thcmfelues. But in Infants it 
is enough that they pertaine to the Ccuenant , being borne 
in the bofomt of- the Church , and pretented to the partici- 
pation of gracLus adoption by vertue of the Faith of their 
Parents. 

The right vnderftanding then of this is , that in our Bap- 
tifme, wee are faciameotaily , orinftmmentally, made the 
children of God ; and really, and truly, when wee are toge- 
ther baptized with the Holy Ghoft ; i^ thou beleeue, and be 
baptized, thou art made Inheritour of the Kingdome of Hea- 
u ..11, and this isafcribed vnto Baptifme. Except a man beborne 
of Water and the fpirit y &c : as conuerting, begetting vnto 
Cbrift, and building men vp in grace, is afcribed vnto the 
Officers of Gods Church. Wherefore let no manmiftake 
this matter, thinking himfeife fafe, when he is baptized,for 
he may, nay, infinite numbers doe, notwithstanding perifh. 
C 3 Baptifme 



Hcb.10.4, 

Gal.i.j. 

Lnkej.7. 



Mar.16/16. 



Iohnj.j. 



AftsS 
lo. chap 



Regeneration afcribed to Baptifme, bow 

Baptifme conferres not Grace , Ex of ere oferato , as the 
Church of Rome teacheth ; buteuer , in men or ycarts as 
they were found in grace, they were thought fit to be bap- 
tized. Read of the Eunuch , of Cornelius and his company, 

&Ct of the Conuerts amongft the Ievves at peters preaching. 

p.2. Now then conlider , whether this bee thy cafe or no? Art 
thou indued with grace ? Art thcu baptized with the Holy 
Choft ? Arc thou baptized into Chrift ? Beleeueft thou 
with all thy heart ? repented thou with a true and due com- 
punction ? If it bee thus , thou haft put on thrift, thcu art 
Rem 6 i bur'tedWithhim by 'Baptifme , into his death, that like <u £hri$ 
Vp/ts raifedfrom the dead , fo alfo thcu fionldeft Vralke in neivneffe 
eftiji. O well is thee, that thou art a member of Chrift, and 
inheritour of Heauen : If otherwise, thou haft beene admit- 
ted to the water in vaine, thou arc ftil! in thy imnes. But 
thou wilt fay , wherefore femes the remembrance of our 
Baptifme then ? I anfwere,toconfirme that grace, whichis 
begun in a mans heart, if hee beleeueth, hee thai! be hereby 
more confirmed ; if he be a true Chriftian, he {hall be hereby 
regiftred in the Catalogue of true Chriftians, and all' the 
fiends of hell fhall not be able to blot him out againe. If it be 
further demanded , how can it bee (aid of all baptized, that 
they are members of Chrift , feeing there are many Hypo- 
crites, who beare onely the badge of Chrift, but fight vnder 
the banner of Sathan. I aniwere, that our Church doth not 
I vfurpcrhegiftof Prcphecie, to take vp<n ber to difcerne 
which of her children belong to Gods vnfearchable Electi- 
on , but in the iudgement of charity embraceth them all , as 
Gods inheritance ; and hereby teacheth euery of vs fo :o 
beleeueofour klues by Faith,and of ethers by charity. Saint 
7W in his faiutations ftileth the whole vifiblc Churches, 
to whom he writes by the title of Saints , and yet it is likely 
that by his extraordinary difcerning (pint , hee could haue 
differenced the Goates of his fiocke from the fheepe. How 
much more ought we,with our bleiTed mother the church of 
England, at all chaftenings, preiumethat facramentall grace ? 
doth like a foule enquicken the body of the outward ele- 
ment , and rccciue thefe for our true fellow-members of 

Chrift. 



Mans fourc-fold Eftate. 



\ 



Chrift, who haue beene made partakers of the fame lauer of 
regeneration t 

Queji. What did thy Godfathers and God- 
mothers then for thee ? 

Anfw. They did promife and vow three things in my name, 
firft, that IJhouldfirJake the dentil, and all his Worlds, the pomps 
and vanities of this Wicked World , with aH the JtnfuUlnfts of the 
flefi. Secondly 3 th At 1 fion/d beleetse all the Articles of the Chrifiian 
Faith. Thirdly , that 1 fhould keepe Gods holy Will and commandc- 
ments, andWalktin thefameallthedAyesofmylift. 

ExpLn. In this anfwe re obferuefoure Points, which are 
further to be opened. Firft,wherefore this promife is made 
of firfaking the deuill&c. For the refolution of which, it is 
to be vnderftood , that our naturall eftate is carnall, and fen- 
(iiall , yea a very fubie&ion vnto Satan. True it is , that 
man by his firft creation was holy and righteous , witneffe 
the Spirit himfelfe; faying thus, (jod mAde man in his eewne 
Image , in t he f mage of god created hee him. And God made 
man righteous, and this eftate of hoiineffe was accompanied 
vvithexquifite, and moft Diuine knowledge : forproofe 
whereof, the creatures were brought vnto him to be named, 
and as hec named them, (b they were called : now his names^ *P 
did fo fit the creatures , expreding partly their (euerall na- 
tures, that if a moft cunning Philofopher had ftudiedallhis 
life, hee could not haue done the like. Bcfides this, he being 
caft into a dcepe fleepe, when the woman was taken out of 
his (ide, did rightly diuine how neere (hee was vnto him, 
faying: Thisis^ePsefmypps^andboneofmybone^&c. A- 
gaine , vnto his knowledge was added a found eftate of bo- 
dy, (from all difcafes,) as death it felfe came in by finne : hee 
could labour without wearineflfe: for the fwcat of the brow 
comes in a r ter the tranfgrefllon. Hee could abftaine with- 
out prejudice to his health, hee could haue multiplied yeares 
without gray haires, for hee was immortall. All creatures 
did reucrence him , the earth was all feruiccable vnto him 
without barrenneffe, bryarsand thornes, none of all the fer- 
pents and wildc beafts, were noyfome vnto him. The wo- 
C 4 man 



Mans four- 
fold eilate, 
l.Of Imno- 
cencit. 
Gen. 1.1J. 
Ecdcf. 7» i. 






Gen. 1.15. 



Rom.f.i*. 



1 3 



of Sm-miL 



Dc.Gpific. 
hominis. 

C«ip.X 7.1.4/* 

corruption* 
Rom 3.23. 



Rom 7.15 
lam. 1. 14. 



Iohn 8,34 
Heb.z.jy. 



Z,Of g race 



Iam.i. 1 %. 

Ejj'n.2.2. 
Rom 6. 

Iob.8.34. 
I Iohn j. 
Hebiif. 
Luc 1.7 4 
Heb.ti.6. 
lCor.8. 



man was without forrow in trauailing , without paine in 
; bringing vp her children, & without lubiection to the man. 
I Both man and woman were comely without biemifti, warme 
without cloathes, naked without fhame. I dare not lay,that 
they fhould haue propagated without copulation , with 
Gregory Nyjfi Now man is fallen from this eftate, fin pro- 
ceeding from one Adam hath ouerfpread ail men. \AU haue 
finnedandar* deprived of the glory of God. There is*n vsall,fo 
foone as we are, a want of all grace and goodnes, a prone- 
nes vnto euill, and vntowardnes to do that, which is pieafing 
to the Lord, as both St. JP*#/fetteth forth in himfelfe , lay- 
ing, The things \\>hich I would I doe not, Vvhich I hate that doe /. 
And St. lames, Let no man fay that he is tempted of God. 
Lufi^hentthath conceited bringsth forth fix, &c And hence 
it commeth to pafle,that we are the deuils f b.bie&s. For he 
that comtniteth fin is the feruantoffin. He is in bondage 
vnto the diuillall his life long. The promife then which is 
made in our Baptifme, is that we fhalF come out of this e- 
ftate ofnature corrupt, into the eftate of grace, which is , 
when we follow not the fwinge of our oune difpofitions , 
neither f iifrlr the god of thi? world to rule in vs,but the Law 
and word of God : For heerein ftandeth mans reftauration 
and bringing intoa third eftate, which is the tftate of grace 
if the heart be purified by faith ; if he faithfully beleeue all 
the Articles of the Chriftian faith , and befanclified to obe- 
dience of life, if he alwayes walke in thewaies of Gods 
commandements ; faith giuing himintereft in this eftate, 
and obedience certifying, thar he is truly intertffed heerein , 
according to that of the Apcftle : Shew me thy faith by thy 
worlds. And as our condition vnderfmne is moft terrible ; 
fo is this vnder grace moft comfortable. Then wee were 
dead in finnes and trefpaffes : now we are dead vnto finne, 
andaiiue vnto God in righteoufnes : then we were feruants, 
yea bondflaues ; now we are fet at liberty, yea made fons 
of God : then we were euery day in feare ; now we ferue 
the Lord ail our life time without feare : then our beft works 
c'iddifpleafeGod ; now, though we faile in many things, 
we are accepted acording to that we haue, and not accor- 
ding 



Mans [sure-fold Eftate, 



ding to that we haue no: : then we were without God in the 
world CO prote:t vs ♦, now we are made neere , yea of the 
houlhold of God ; Co conclude, we were a: the day of pay- 
ment to recejue for cur wages, death, now wee £ha]i not caft 
of that death, but haue the girt of our God, which iseternail 
life. And he ere is the la ft end 5 the fourth e irate of man in- 
dued with grace, which fhallbe without end, the rirft fruits 
of- this are had hctre,.halre the haxueft followesat e^ery 
mans -particular death, the foule being placed in Paradik, 
and ali is perfected at the day ef judgement, when both foule 
and body inioy the kingdpmeof God the father. 

Secondly, we arc further to consider, whether we be a*ble 
and haue of pur fellies power to forfake the diudl, &c. aiv- 
if not , whence we are to fceke for this. The words indeec 
feeme to intimate iuch ability, but they haue no iuch mea- 
ning: (or wc are dead in ftnnes and trefpaffes; that is, haue as 
little ability to doe any ad of grace, as a dead man hath c£ 
moue himfelfe, or to doe any thing , that belongs vnto the 
lining. V/e are not fuffcient of our [dues to thtnke a good 
thought , as of oar ft /fits : J 't is not in him that WiHeth, or in htm 
that runneth, but in God that [heWeth mercy. W here note, that 
as nothing in the worke of our conuerfion and turning fronfr 
finne is aicribed vnto vs,fo all is a'enbed vnto God. Where- 
fore hrcmie faith, tumc vs O Lord, andfo fbaRvKc bee turned. 



Of free viM 



and the Apoith 
the deede : and 



// is God that Worketh both the Will and 



t is rightly e'ecreed in an ancient councell 
againft the htrefic of Pelagius. whofoeuer fball fay , that 
by the grace ofjhe Lord, We are heercin holpsn again]! finne , be- 
caufethat by this is opened vnto vs , What wee ought to doe , and 
what to pitsr.ne, and that it doth rot cffeEl this in vs , that wee 
chufe, a id are able to doe what Wee are commanded, let l.im be an 
anathema.: and not long after in another councell : Whofoeuer 
fiallf.y , that at twins calling vpon Cod , his ^race is be ft owed, 
and that grace it ft Ife doth mt workj this in vs , that wee 
call vpon him , he fpeakes .igiinft that of the Prcpfet Bfy, 
I was found of i hem that fought m:e not , and Was mmiftfted to 
tboft that asked not afur me : Nay , the Fathers in this Coun- 
cell goe further 3 and denie any difpofition m mans will 
towards 



2. Cor ? <r 
Rcm.9 i6 



Lament f 
& 12. 

Cone. Miii- 
nit.Cafc.4- 



Con A. 

rauf.can.3 



Can. 4, 



lo 



Can. 4. 



Of Free will. 



R0m.xo.14 



Iofe.M*. 



towards God, as touching his conuerfion , according to that 
of Salomon: The "bill it prepared of the Lord. Compare this 
with that , which is taught by the Papifts at this day, 
and iudge whether they be not iuftly charged with Pelagia- 
nifme. 

Wee are therefore to feeke for this at the hands of God, 
wee muftreade, heare, and learne , that wee may bee able 
to fee. Firft, wee muft learne the grounds of the Chrifti- 
an Religion, the Lords Prayer, Creede, and tenne Comman- 
dements, and then diligently heare Sermons ; for how fhall 
wee call vpon him, of whom wee haue not heard , and how 
ftiall wee heare without a Preacher ? Hearing the Word 
preached then is Gods principall ordinance to begin in vs 
the grace of defiring to for fake finne, which where it is, he 
will fecond with more grace , of vtterly (haking off the do- 
minion of finne , according to his promife of giuing gracfc 
for grace. 

Thirdly, wee are to confider, what is the office which the 
God-fathers and God-mothers doe binde themfelues vn- 
i to in the behalfe of themfelues. Now as hath beene alrea- 
! die faid , neither men nor Angels can errecY this worke 
t>f grace , it is a worke proper to G O D alone. Wee are 
not therefore to fuppofe that their promife tendeth to the 
full performance of this , by themfelues , as vndertakers, 
or infufers of grace , but to doe what weake helpe and 
meanes may bee able to doe , both by their care of inftructi- 
on, if Parents bee negligent or departed, and alio by prayer 
vnto God for them. Godfathers were of old taken for fure- 
ties ; as when one is admitted to be apprentice to any trade, 
hee muft haue fureties for his trufty and faithfull fenuce : 
fo was it thought fit, when men turned from heatheniime, 
and were by Baptifme admitted into the order of Chnfti- 
ans,that fuch as were counted faithfull , ftiould bee fureties 
for their conftant and honed proceeding according to the 
fame order, and this was done when men were of age and 
abletoanfwere for themfelues , and hatheucr fince held to 
be auailable to the fame purpoie ; and muchmorenccefTary 
for Infants, when growing vp, they fhall bee pricked for- 
ward 



Of Free-will. 



ii 



ward vnto holinefiebythem. O how greatly then arc they 
to bee blamed , that turns this cultome into an idle cere- 
mony, by putting all care off: thus fruftrating the intent 
of the Church , and deluding the congregation of Gods 
people. 

Fourthly, let vs take abricfe view, what be thofe abomi- 
nations which a Chriftian at his firft oath of allegiance to 
God,is to abiure lblenanly. They are the dsuiU and his Workes* 
the pompes and vanities of this kicked world. 

Such an exprefle forme of abrenunciation of the deuill, 
. and the pompes of the world is very ancient, and may well 
bethought to haue bin deriued from the Primitiue Church, 
whereof we finde expreflfe mention mTertuUian, and others. 
Very well therefore hath it bcene continued In the Church 
of God , and retained in this our mother Church of Eng« 
land . True krs , that though iuch difauowing were not ex- 
preflfed at Baptifine , yetitmuftnecdes bee included impli- 
citly in the very ftipulation of that couenant , whereby 
wee make our felues members of Chnft : But it is a more 
Iiucly and firme monitory vnto vs , to hold vs in due alle- 
giance to our Lord and Sauiour, when wee record, that wee 
haue at the firft entring our names into his Band , and 
marching vnder Ins Banner , proclaimed an expreffe de- 
fiance and abiuration of all his enemies. Whileft this Me- 
mento founds in our cares, how dial I wee dare to fly ouer like 
traytors to that enemie ; nay, fo much as to bee feme to 
maintaine correfpondence , or entertaine intelligence with 
thofe that are profeffed rebels againft cur Lord ? 1 haue io- 
Iemnly before God and the congregation forfakenthe de- 
uill and his workes , to cleaue vnto my Lord Chrift , and 
to fet my felfe about his. holy worke- Shall I then put my 
hand , or heart to the workes of Sathan , of Darkntfie 3 of 
Death? Sure if I doe the deuils worke, hee will pay me my 
wages, the wofull wages of (inne; what that is, if mine 
owne confeience did not fuflicieittly vpbraide mee, the holy 
feruant of Chrift Saint Paul doth further tell me, The wages of 
fmneu Death. I haue profeflediy renounced the vanities and 
pompes of this wicked world. Shall 1 then tin uc feruant to 

fo 



12 



Regeneration ascribed to Baptipne, how 



iCor.5.1. 



Ob. 



Sol. 



fo empty and decerning a Matter , as is this wicked world > 
Sure it I doe , the reward or my finne will be in the end no- 
thing bur Vanity of vanities, all u vanity. Chrift my Redeemer 
bought mee out of this wicked world: (hall I fell my iclfe 
againe to tnat tyrant , and that for nothing ? Such profitable 
Meditations are fuggefte i, by this couragious denance made 
in the iirft entrance into our Chriftian warfare. 

Buttoreturne to the iubiecft matter whereupon this dif- 
clayming and fbrlaking is to be employed , it is a troupe of 
encompalTIng and befieging enemies all too neere vs, partly 
round about vs, and partly within vs, The Diueil, an inuifible 
foe, mod powerful! by his owne lubtilty and malice, hee iet- 
teth vpon vs by fuggeftions to draw vs to his works. Verely 
none of them can be good, for hee can doe nothing but finne, 
and would make vs like himfelfe. Hee employeth thefe 
workes and workemen when hee breatheth into our foules 
the hellifh pallions of preemption, defperation, pride, ma- 
lice, murther of foules and bodies: contention or Religion, 
Atheifme, Herefie, &o For the influence of fpirituall wic- 
kedneffes,he vfeth among ail other infhuments the ftrongeft 
againfi: our owne foules, our owne naturallpurblinde reaion, 
to wound our Faith : hee hence whetteth and kin^leth his 
fiery darts. The world a more vhTole foe, moft infnaring by 
inticements and blandilhments , that dazeleth our eyes with 
the lufter of glittering pompes,and fading vanities. Our put- 
ting on gorgeous apparrell makes vs eafily forget our put- 
ting on Chrift , and our longing to be cloathed with immor- 
tality: fumptuous buildings make vs too (bone forget the 
houfe Not made tyith hands ^hich we hatte in the heartens. Fea- 
thers, fannes/oretops,paintings,&c. Doe fofophiilicate our 
bodies, and entoxicate our foules, as if we preferred theie en- 
fignes of vanity , and difguiiesof mortall bodi.s, before the 
hoped beauty and fplendour of glorified bodies. 

It feemeth then that all outward pompe and fecular glory 
is renounced in our Chriftendome. W hat then fhall become 
of Kings Courts, Royall (Lewes, triumphs,&c. Mull: thefe 
be ranged amongft the forbidden vanities? 

Verely no. As there are in all welKgouernd Chriftian 

com- 



Of Fret-Will. 



*3 



common wealthSjdiftin&ions of habiteSjOrnaments and buil- 
dings , to put a difference betweene feuerall degrees of fub- 
ieds, ib much more is it fit that there fhould be a maiefticke 
fplendor , whereby the Prince and his Court may bee confpi- 
cuous aboue other, Indcmibm Regumjunt, quimolhlnu indu- 
menta veftinmur. It is the brainficke humor of fome Ana- ( 
baptifts , to lay all the World leuell. Nor is it maruell that 
they, who dene all Kings,as Jimbesof the wicked world,and 
fcourges of the difciples , fhould deny all roabes of orna- 
ment^ exceeding the skirts of a Weauers or Millers iacket. 
Our vow in Baptifme renounccth not ciuill pompes befit- 
ting particular callings or occafions, but the excefle of them, 
they being too much poflefled by them , tranfported with 
them, or addided to them. If they thus entife vs to forget 
God , and become a mare to vs , make vs to cling and cleaue 
to earthly things , then by our abufe they degenerate into 
the vanities of this kicked World. Alas, this they doc too often. 
God be merciful! in this to the beft of vs. 

The third foe is moft fenfible and infeparable, becaufe 
neereft vs , moft powerfull in perfwading and conquering 
vs, becaufe it dealeth with vs, not as a ftranger, but adeare 
part of our felues. Our fielli is the wife of our Soule, no; 
maruell then if this bee eafily drawne by that , as <tAdam by j 
Ette , Sampfon by Dt/i/a, Ahab by UzjtbtL Hardly and rare- , 
ly can wee with lob, checke this wife when fhee giueth j 
vs defperate counfell , tocurfe God and die. This weaker , 
part of vs is the ftronger by entifements , fo that wee often . 
againe embrace it, and beget compleate fmne vpon it,; 
though wee haue in our Baptifme pronounced a finall di- 
uorce againft it. The fin fall Itefis of the flrjb, though they fight 
Againfi thefiu/e, yet ftrike as t.cere our foules as thievery- 
natural! flcfli. Looke to thy felfe therefore thou baptized 
Chriftian, put on thy fpirituall armour of proofe, O thou 
champion of God , pcrfecute thy defiance againft the Dc- 
uill, the world, andtheflefla, for that they are all Gods ene- 
mies , and all enemies to thine owne foule. Firft , that they 
bee Gods enemies , is plaine ; the Demll aduanceth himfelfe 
I as a-God in this world , for which heeis called , the god of 
I this 



Thewr'd, 
thefiefi, 
and ; he 
DeHtU. 



SpheU.a. 



2 Cot 4 4. 

Ephcf.a.i. 



I Ioh.a.15- 



Of Frcc-vM. 



Galat.5r.i7. 
ilct.y.7 

Ephef.tf 12. 

Mat. 15.22, 
1 Tim. 6 9. 



this World, and a Prince that rulcth in the ayre. Now he that 
(hall take vpon himtelfe to bee a King , is;he true Kings 
|moft deadly and greateft enemie : io is the Deuiil, The 
'- world coniidered, not naturally , as it (ignifieth the frame of 
heauen and earth , or things neceffcry ror the maintenance 
of this corporail life : but morally , as figmfying vniawfull 
or immoderate pieafcres, or cares , abftracTmg or entifmg 
from God ; in this reipecT the World is fuch an enemy vnto 
God, is that the friends of the World are pronounced Gods 
enemies,and he that ierues the world , cannot but hate God. 
Laftiy, the f.efh is faid to fight againfl the Spirit of God. 
Moreouer, they bee alio thine enemies: The Deuiil is a Ly- 
on , goeth about feeking whom he may deuoure : Wee muft 
prepare euery day to fight againfl him : for wee are not to 
fight oneiy againfl fiefli and blood , but againfl principalities 
and lpirituali powers in heauenly places : the world as briars 
and thornes doth choke the feed of Gods word in our hearts, 
and make vs vnprofitable hearers : it is as a 'pit of water 
clofeiy madetodrowne thy foulein perdition ; and the flefh 
fo ftrongly * (fault eth thee , that it carieth thee captiue to the 
law of (inne , and neuer ccafeth vntill that it hath brought 
thee to be a moft miferable creature. 

Quejl. Doc you thinke,thatyou are bound 
to doe, as they did prcmile for you ? 

Anfw. Tes verily, and by Cjods hrlpefo IVpiII. j4nd I hearti- 
ly thanke our heauenly Father , that hath called me to this ft ate of 
\faluation through Jefus Chrift cur Sauiour , and I fray Cjodto 
I giue mee his or ace , that I may continue in the fame vnto my Hues 
ende. 

Explan. This Anfwere is a manifold cord, binding the 
Baptifed vnto tkfe three duties. Firft, an acknowledge- 
ment of -obligation to pcrforme in our owne perions what- 
foeuer our Sureties haue vndertaken in our name. Thein- 
foluble (Irength of this bond is euident out of reafon and 
common pradife. The rule of Law is , ££uod ejuis per alium 
facit , perfefacere videtur, W hat a man doth by another, hee 
is in law taken to doe it by himfelfe. If I depute a man to 

feale 



Of Free-Will. 



*S 



fealeabondformee, hisactebindeth me as fare , as if I had 
performed it immediately by my felfe. Anoathtakenby a 
Prodtor inanimam 'Domini , lyeth vpon the foule of him that 
authorized the taker. 

Obitft. But an Infant cannot make any deputation , nor 

can at ail binde himfclfe , being not of iudgement and dU- 

cretion fo to doc , and therefore it fecmes wee are free, 

I from whatfoeuer was vndcrtaken by others tor vs at our 

J Baptifme. 

So/. VVhofoeucr hath capacitie of being baptized, muft 
needs hane withall a ioynt abilitic to vndergoe theCoue- 
nants of Baptifme , thedutie docth infeparably accompany, 
the benefit. The ftipulation of others for an Infant, where 
it is to his benefit, binduh not onely in the gifts, but in 
the annexed duties. If a childe haueanhani to takeabe- 
nenciall Leafe, hee muft alfo findeanhandtopay the renr, 
and performe Couenants. N©r doth the Obligation of o- 
bedience binde the Baptized , meerely by vertueof thepro- 
mifemade by the Gcd-fathers : though there were no fuch 
promifc made by others for the childe, nor expreffeiy by the 
partie baptized (in cafe hee fhould then bee of age) yet 
this holdeth ex nature rei, as an infeparable Condition ac- 
companying the Sacrament of Baptifme : in as much as all 
Baptizing is into the fimihtude of chrlfts death , and imply- 
eth on our part , the Couenant of obedience, mortificati< n, 
and dying vnto finne. Whofoeucr therefore, whether 
man or child hath abiiitie to bee baptized , muft needs with- 
all bee of capacitie to vndergoe the couenants of Baptifme. 
Doeth Baptiimeconferre vpon thee the priuildge of adop- 
tion to bee the childe of God ? Scmblaoly , it layeth vpon 
thee the yoke of Obedience , to bee the dutifuli feruant of 
God. 

Thefeconddutieisof proteftation , and refolutiontodoe 
and performe in aclion, what wee acknowledge due from 
vsvpon fuch our Godfathers ftipulation. Fitly therefore 
foilow thole words , TJy Qods he/pefo I W/'Y. This bringeth 
the duties home to vs, and ra finer h them not onely incur 
vnderflanding , but in our vviiis and affections. Many 

are 



Rom. 5. 



Itf 



Of Free-rvill. 



arc content to prcfelTe this obligation, but the moil are flow 
toatcliieuetlus relolution. 

A third following duetie is of Prayer , and that in both 
kindes : Firft , Thankefgiuing to God for calling vs to this 
bleffed eftate;and then, Petition for the grate of per feue- 
rance. 

Thanks to God is heere firft in order of nature : for who, 
confidering himfelfe to bee made thechilde of God , doeth 
not at the firft apprehenfion breake foorth into the acknow- 
ledgement of Gods goodnefie, and glorifying his blefled 
name for fuch vnfpeakeable mercie, before hee dareprefume 
to begge a further gift from the fame hand? Saint Paul in 
in moft of his Epifties , beginneth with commemoration of 
Gods fundamentall mercies in Chrift, and thankes for them, 
before he proceed to new petitions for continuance of failing 
graces. Tbankfgiuing to God for grace, is the fruit ofthe 
firft grace,and the feed of the Litter. 

Laftly, petition for Godsgraee, for continuance in grace, j 
flieweth : 

Firft , that it is not in our power to eihblifh our felues, 
but that we muft craue this blefling of him , who is the firft 
Authour, and laft finifher of our Faith,by whole power wee 
are kept and confirmed vnto Saluation , namely the fame 
power and mercy by which wee are firft taken out of the 
iawes of hell, as I haue fhevved before in handling the ability 
of forfakmg the Deuill. 

Secondly, the difference heerein appcareth, betweenethe 
two eftates of grace and glory , the imperfection of this life, 
and the abfolute perfe .^ncfie or a better. Heere wee are ftill 
to intreat , Lord increafe cttr Faith : Lord ftrengthen our 
hope : Lord affift our patience. But there we (hall not neede 
to rmkc requeft for efhbliil.ment : our Faith (hall thcu bee 
euacuatcd , by accompiifhment ; our hope fulfilled, by fruiti- 
on ; our patience needlefle , where there fliall be no tribulati- 
on. There the cxercifeof thefouIefhallbeinadmiring,ndo- 
ring , and magnifying that mercy and bounty , which hath 
prefmied vs to the end of our mortall liues, and hath crow- 



ned vs with life cucrlaitinff. 



of, 



*7 



(^®^$^^©£$©© 
Of the Qrecde. 

$u. r . 'T* Hou faift that thou art bound to doc as was 
1 promifed for thee, which was, that thou 
fliouldeftbeleeuc the Articles of the Christian Faith, 
let me heare thee thdvfore rehearfe the fame. 

Anfw. Ibileetteingodthe Father .itmighty t maherofhe4uen 
and earth ,and in /efiv Cbrifi hu onely Sonne our Lor d^hich wot 
conceited by the holy Gh oft "borne of the virgin Mary, J#ffred vn- 
der Pontius Pilate, Was crucifd t de*d and buried, hee aefcended 
into bell y the third d^ty he arofe againefiom the dead, andafcended 
into Heanenjoc fitteth on the right hand of Godth; Father a/mi gh- 
tie, from thence he fiat'- come to iudge the quicke and the dead: I 
beleetuin the Holy ghofi , the holy Catholiquc Church, the Com* 
mttnion of Saints, theforgiueneffe of fmnes, the refirretli$n of the 
body 3 and the life euerlafting. Amen. 

Explan. Berore I come to fpeake any thing of thefe Arti- 
cles in particular, a few things are to bee prtmifed in gene- 
ral!. Firft,touching the name wherby they are called. What 
Articles are, it is well knowne to euery man , and fo is the 
other name , the Creed of the Apoftles. The proper name 
heereof in Greeke , in which tongue , thefe Articles were 
firft penned,is Xv^Cok^, Symbolnm Afoftolorttmi which figni- 
fieth either a note , a marke feruing to diftinguifh betwecne 
one (ouldier and anether,or a fumme of money aft in, which 
we call a Shot. 

It is likely, and Hiftory confenteth hcerein, that the Apo- 
ftles difperfing themfeiues ouer the world, according to their 
Commiflion to preach the Gofpell, aduifedly compiled an a- 
bridgement of the fame to remainc , as a rule , according to 
the Analogie whereof, (though the Church were fcattercd 
farreand wide, yet both teachers and hearers might bee held 

D in 



TheSymhi 

tfih* Apo- 
ftles. 



ev-i' 



r|8 



Thi Creed of the Apojlles fer.ned 



Aug. de- 
temp Cone. 
"4. 



Ierom.Epi. 
41 part i. 
In the Sym- 
bol of the 
Church of 
Rome >t his 
Jfhrdfe, He 
defcenAeA 
into hetty is 
mot t naither 
in the Sym~ 
yd of the 
Eajiers 
Churches. 



in an holy agreement of the fame faith : and herefiesanfing, 

j being brought heereunto, as vnto a Touchftone, might bee 

I tryed,and being found droffcreiec'ted. And becaufe that eut- 

1 ry one of the twelue compiled fome part, ( which being put 

1 together make the whole)it obtained the name of Symbolttm: 

as Anguftine teftifietb(if it be his owne)vvhere he reciteth in 

particular the fcuerali words put in by euery Apoftle. Thefe 

were gat hert d faith he by 7V/<rr. Ibtleeuc tn god the Tether 

I jf /mighty. By Iohn,7#* maker of 'heauen and earth. By lames, 

l In lefns Chr'tfl hh onely Sonne our Lord.By Andrew ^Jrhich was 

concerned by the holy Ghofi .borne ojthe virgin Mary, By Philip, 

Hefaffred vnder Pontius Pilate,&c. By Thomas, Hee aefcen- 

dedinto heli, and the third day arofe from the dead, By Bartholo- 

meWj//^ afcendedinto Heanen^ and jittcth, cfrc. By Mathew, 

From thence he fba& cometoiudge the qmckf and the dead. By 

lames the fonne of Alpheus. Ibeleeue in the Holy gheft, ore* 

By Simon Zelotes,7^<? Communion of Saints. By ludasjames 

j his brother,!^* refirreftien of the body . By Matthias,7~/tf life 

I euerlafiirig. Amen. 

I . All which I haue inferred, as probable, not as necefTarily 

' inforcing, that iuft, according to this forme, it was hrft fet 

! foorth by the Apoftles : for both the phrafes of Defcending 

into hell; and Catholike Church, may feeme to bee of later 

ftampe : and moreouer, if it were thus certaincly penned by 

j them, it were a part of Canonicall Scripture. 1 he common 

opinion of our-Diuines is, that it is called the Syrnboll of the 

Apoftles , becaufe it was gathered out o. L their writings , it 

may be by (ome of their diiciples that heard them. For mine 

own pare hauing recited thus, what I find touching the name 

aad firft collection of thefe Articles , I will leaue euery man 

to iudge 4 as reafon (hall induce him to doe, 

Secondly , concerning the number of Creedes. It is<er- 
taine, that there haue beene many : feme compiled by whole 
Councels, fome by fcuerali learned men of the Church, vpon 
fpccialloccafion, but none of thofe, which haue beene made 
by the Orthodox , doe any whit differ in fubftance from this 
of the Apoftles,they doe only let downe in more words,that 
which is here contained in fe wcr,aiid fo may ferue inftead of 

fome 



The numbers of the Creed. 



fome Commentaries vpon this of the Apoftles. The princi- 
pal! is the Nicene Creed , made fomc three hundred yeeres 
after Chads Incarnation, vnto which were confenting 318. 
TithetSyCortfiaHtme the great Emperor being Prefident.This 
(becaufe of Arius, who denied Chrifts Diuinity) is larger it\ 
letting this foorth, how he is very God of very God, and of 
the fame fubftance with the Father* Next is the isfthanafim 
Creed,madc by that holy tamAtbanafHs^ho by the Arrians 
was much perfecuted : but he made this as for a teftimony of 
his owne fincerit^in the trutn , To alfo to inftrucT and con- 
firme others. Andof like fort is the Ephejine t thc £a/cedofJ s thQ 
Agathen,&c. So that wc need not be doubtfull,becaufe there 
be many,which doe embrace, know, and rcceiue this ; and Co 
thoudoeft know and receiue them all. ! 

Thirdly,concerning the ends, why this was committed to 
writing.They were fundry and excellent. Fir ft (as hath beene 
already laid) to bee a rule of Faith , aad a preferuatiue from 
Herefie. 3, That it might be a meane of diftinguifhing be- 
twixt true Chriftians and Heretikes» 3 v That euery man en- 
tring the profefTion of Chriftianity , might continually haue 
before his eyes that faith,for which he ftiould fuffer perfecu- 
tion , and to the defence whereof, hee fhould ftand vnto the 
death. 4. That euery one of the Catecbhmem (which were 
new conuerted ChriftiansJ might haue in a readinefle, what 
toanfwerem their baptifme , when the Minifter {liould de- 
mand^ hat beleeueft thou ? or according to that ofPhi/ip to 
the Eunuch : (If thou beleeueft With all thine hearty thou may eft 
be baptized, vnto which he anfwered, 1 be le cue that lefmuthe 
Son of god.) So when one of them was demaunded,Beleeueft 
thou aright? he could, according to this forme of confeflion, 
anfwere : JbeUeue in God, & c. And if thefe be the ends, and 
according to thefe onely be the right vfe of the Creed ; then 
muft it be acknowledged a grofle abufe amongft fimple peo- 
plc,to vfe it for a prayer ; for the remoouingof which, as al- 
foforfignificationof our readinefle and conftancy to defend 
the true Catholike Faith ; It is rightly prouided in our 
Churches, that all fhould (land, whileft it is in rehearfing. 
Some, I kno we, are offended heereat, and doe refufe to con- 

D 2 forme 



IP 



3 

The Creed 
penned&hy 



A&S&.37* 



StMnding 
at the 
Creeds 
rehearfimg. 



%o 



Aug. torn. 
io. p. }*7- 



Kom.5.18. 



prcdcft. 
lib. 174-8, 



The Creed of the Afojlfapcwed, why 



forme themfeiues to this order , but truely they are too too 
diforderly : for befides, that hence there is a confufion of ge- 
ftures in the Church, fome {landing, lotne fitting,and others 
knee ling,to the hindering the ignorant, from the knowledge 
of the right vfe,ho\v do they anfwer the reuerend behauicur 
of the firft Chriftians, who were wont to ftand , during the 
whole time that the Word was in reading, except very aged 
and impotent perfons , it being now fo farre yeelded vnto 
them that they are required to ftand onely in the time of re- 
hearfing the Creed,as being a [hort abridgment of the Scrip- 
ture ? or how doe they giue teftimony ot their confent , in 
the faith rehear (ed , w hen as conforming themfeiues to the 
Minifters gefture in prayer, to teftifie their contenting de- 
fires herein , they are altogether vncomfortable in the c ther 
ofConfeflion? 

Quejl. What doeft thou chicfely learne out 
of chefe article* of thy Faith ? 

Aniw. firft, I home to beteeae in God the Father, W ho hath 
made me and all the Vnorld. Secondly, in God the Son, V?bo hxth re- 
deemed me, and all mankind. Thirdly, in Cjod the Holyghofi&ho 
katb/antlifiedme, and all the elttl people e\ God. 

Sxplan. In this anfwer,one thing mull bee warily vnder- 
ftood, vi*» How lefus Chrift the Son of God,may t c fay d to 
haue redeemed allman-kinde : otherwife, cuer) manstftate 
malfeeme good enough.fith by him all are redeemed. Vnder- 
ftand it therefore , as other like phrafes in the Scriptures, as 
that to the Romans : Auby the offence of one, the fault came on all 
titcnto condemnation : fo by theinfttfyingof one, the benefit aboun- 
ded towards all, to the wfitfication oflifi,&c.By \\ hich is meant, 
That ail men which attaine to the Unification of life ,are 
m3dc partakers of this benefit, by no other meanes, either in 
Heauen, or in Earth, within themfeiues, the obi eruation of 
the Law ; or without theni,the merits of others,hc!y men,cr 
Angels; but onely bv the righteoufnefle of Cb rift. Soaccor- x 
ding to Saint Anguflines like expofiticn of another Sci ipture- 
phrafetendinghccreto: Chrift may be called the Redeemer 
of all mankind: not becaufe all are aclually redeemed by him ; 



ofchrifis Redemption. 



but becaufe no mm is redeemed by any other but Cferiil 
onely. 

When we fay, he redeemed all Mankinde, the meaning is, 
he is the cnely Redeemer of all men , who attaine this great 
benefit of redemption and faiuation, by no other, according 
to that memorable faying,7"£<T<? is none other name giucn vnder 
Heaven^ hereby to befaued, but the name oflsfus. Such as like 
better of the diftinction (viz.. He redeemed all men, that is, 
in regard of the fufliciencie of that hee did, and fuffered ; but 
not of the efficacie thereof) may follow it if they pleafe : 
For the patfion of Chrift was futable to his perfon, his per- 
fon of infinite excellency could not be fo abaied, withoutin- 
finite merit, accrewing by fuch humiliation : his dying was 
more then equiualent to all the worlds perilling euerlafting- 
ly in Hell. Whereupon in giuing himfelfe a ranfbme for fin- 
full man, he is rightly faid to haue redeemed all mankind, for 
fo much as he paid the full price of an vniuerfall redemption : 
And this is the fame in fenfe with that faying of Iohn 9 Behold 
the Lambe of God that taketh away the finnes of the World. John 

29. Wicked men and vnbeieeuers are not hereby fecu- 



ax 



red ; but more iuftly and de^>ely damned, as treading vnder 
foote the Sonne of God, and prophaning his blood. 

<£^«3- Whom doe thefe Articles of your Faith 
concerne i 

Anfw. The firft part of them concernes God; the fecondthe 
Church of God. 

guefi.^. In the firft part, concerning God, what 
doe you learne to beleeue i 

Anfw. Firft, I learne to beleeue in god the Father : fecondly y 
hi God the Sonne : thirdly, in God the Holy C/hoft* 

Explan. The Articlesofourfaich,beingafumofallthings 
neceflary to be knovvne and belceued vnto faiuation (as hath 
beene already faid) comprehend therefore not onely things 
concerning God , but alio the Church of God, fo that they 
may be fitly confidered in thefe two parts. And becaufe the 
knowledge of God,isprincipall, andthegreateftpartofa 
Chriftian mans taske, the maine things concerning him, are 
D 3 firft, 



A&S4.II. 



22 



That there is a God. 



Efay 4M3. 



firft,and more largely fetdown, r and then briefly thofeof the 
Church. Now, f brfomuch as a Commentary of Catcchilme 
I is in this Treat ife intended 3 1 would not willingly leaue any 
I ground of our Religion vntouched,& therfore haue thought 
1 it needfuli here to infert fome things more generall, concer- 
ning God , and then to proceed to the feuerall articles as they 
lyeinorder. 1. WhetherthercbeaGod. 2. ..What God is 
J 3. How many Gods there be. 4. That God is both Father, 
! Sonne, and holy Ghoft. 5. That Father, Sonne, and Holy 
Ghoft are but one God, 

gutfl* 5. Haw knoweft thou that there is a God '•■* 

" Anfw. Mart] tvayss, but chief ely by mine own* confidence ,ac^ 
enfing me fir fiecret fins , Which cannot be bat vnto An infinite Wife- 
dome that knowes themofl fecret thoughts of the heart , finch as is 
neither Man, Dwell, nor Angell, but (jod alone. 

Exflan. Such is the Atheifme of thefe times, that this bad 
need be taught for a ground of Religion, though it be indeed 
a ground in reafon meereiy natural!. Now this is to be, read 
not onelyinxhe booke of confeience ; butfecondiy , in the 
booke of Gods iudgements , Biking notorious wicked men 
oftentimes, in the very inftant of their finning, and Tingling 
out guilty perfons by lots, as Achan , and Ionah, and wonder- 
fully difcouering mnrthers,& other vilanies,that they might 
not efcape vnpuniflicd. Thirdly, in the booke of Prophefies, 
in which are things certainly, and particularly foretold, long 
before tbey come to pa(fe,farre pafsing the reach of any crea- 
ture. And thefe two,the Propbet£/^j produceth as maine ar- 
guments againft heathen Gods , for that they arc both wan- 
ting in them , and are one! y to be found in the great God of 
all. SheW the things that are to come hereafter y that we may tyew, 
that ye are gods : doe good y or doe cuiU „ that v?e may declare it . 
Fourthly , in the booke of Gods creatures wonderfully made 
and fet in order ,and euer iince theircreationpreferued, when 
as the nature of rhe earth is to be heauy , and there is no folid 
thing to vphold it, for it is founded vpon the waters , being 
(uftained in the place onel y by the hand of God, the nature of 
the water isto ouerflow all the earth , and the nature of the 

vifible 



That God is one. 



vifible beauens to be confounded with the waters , from 
which they were raifed. Fiftly, the content of all Nations 
among which there is none fo barbarous and brutifh, but ac- 
knowledged a diuine power gouerning the world, benefici- 
al! to all mankindcand auenging finne. Nay, the very nature 
of man doth fo farre abhor direct Atheifme,that rather then 
haue no God he will make him a God of done or wood. 
Laftly , in the booke of holy Scriptures being maintained 
without any flefhly arme, againft the rage of all tyrants,efpc- 
cially fince the incarnation of our Lord Iefiis, where euery 
page giucth fome teftimony of the God-head* 

J2«cfi. 6. How many Gods be there { 

Anfw. 71*** one onely true Cjod, tin reft are but Idols fit vpby 
men. 

Explan. Strangely did men dote of old, that followed a 
number of Gods , our light is fuch f thankes be to God) that 
in the darkeft corner of this land men doe know that there is 
but one God : And this is naoft clcarc by the light of reafon : 
thus. God is infinite $ but there cannot bee two infancies , 
for then there ihould be fomewhat beyond the infinite, ancl 
vncomprized m it , which is a contradiction to it felfe . 
Therefore there can be but one God. The like reduction 
vnto impofsibility of plurality may be made out of the at- 
tributes of omnipotency,independencie, fupremegoodneffe , 
and the lik*e , which are capable onely of vnity. But heere- 
in I rather referre to the (bund principles or true Philofo- 
phy, vrged by fome of the Platonicks and Schoolemen or ra- 
ther to the tractates of the Fathers, who haue (pent much 
time heereabout in their writings, andfoundly proued the 
vanity of all other Gods, 

JVtteft.j. What is God i 

Anfw. Hi i* afpirituall effence, ntoftjimple, infinitely prefent , 
holy, wife, tuft, and might j,the Creator , prefer Her, and onely go- 
uemour of the whole Vvorld. 

| Explan. Here I call God EfTence,b€caufe he alone hath being 
ihimlelfe, and can (ay lam, other tilings are all ofhimfpiritu- 

D 4 *U, 



ftPer.}*, 



Exod.3.14 
Iohn*.2D. 



24 



Pfal.ij*. 
Efay6.3. 

Pro. 3.1$. 



Eaod.34.7- 
Gen.17.1. 



Gen.i. 



PfaUf. 



A&s 17. 



fclat.lO.29. 



Firft Article, 



0§ $ becaufe he hath no body, nor members of a body, as we 
haue, moftjtmp/j; that is, aloft pure, without mixture of any 
corporall thing ; infinitely prefent, that is,fillingall places with 
J his prefencc,f or he iseuery where ; infinitely holy 3 forthe ho- 
j Heft Angels are not to be compared vnto him ; infinitely wife, 
I for he knowes all things, paft,prefent,and to come, ancf all le- 
' crets of all hearts, hee knowes how toturne all things to the 
I beft for his o wne glory, and the good of his people ; infinitely 
Jnft , hee cannot be corrupted, hee will not fuffer finncrs to 
efcape vnpunifhed , but will plague them to the third and 
fourth generation ; and infinitely mighty, all power is of him, 
the mightieft in the world are limited , and goe no further 
then they are permitted,he alone can doe whatfoeuer he plea- 
feth himfelfe ; the Creator of the whole world Jot he made ail of 
nothing, both heauen and earth, and the great waters, with 
all creatures ; the prefer uer, it is he that preierues and vpholds. 
all things euer fince they were made,by him the earth is efla- 
blifhed, that it moueth not,the waters are maintained for na-. 
uigation,and theHeauens,with theSunne,Moone,and Starres 
fuftained aboue,for the comfort of this nether world; by him 
the fruits of the earth are brought forth for the nourishment 
of man and beaft, and by him wee Fcq^g and line , and one ge- 
neration is prouided to f iicceed another. LaftIy,/£<? goucrnour, 
for hee rules in all things by his prouidence both fmall and 
great,a Sparrow falls not to the ground without him,nor one 
hayre of our; head. 

( .£*$.%. Into how many perfons is the God -head 
diftinguiflied i 

Anfw. Into three, the father > Sonne, and holy Ghojf. 

Explan.lt is not fufficient for the true knowledge of God, 
to be (eene into the nature of the Godhead, which hath been 
already in (ome meafure handled, but wee muft alio know 
God,as he is diftinguiflied into three perlons,of which euery 
one is very God. Therefore in this confetfion , is diftind 
mention made of thcra all if wee vnderftand it thus : Ibe- 
lecHotn God: the Father, rfrc. that is, I beleeue in God who is 
the Father, and in God, who is lefus Chrift hw onely Sonne, 

and 



/;; one Godhead three Perfom, 



AUi 



and in Gcd,who is the holy Ghoft.Moreouer the holy Scrip- 
tures doe giue large teflimony heereof : Hrft, that God is 
the Father, Sonne, and holy Ghoft. The holy ghoft defcended 
vfon htm hkja r Done , and a vojee came dotvnefrom heauen, fay- 
ing, this is my bcloned Sonne ,in Vrhom I am vpelif leafed. Here IS 
the Father (peaking from heauen , the Sonne baptized vpon 
earth, and the holy Ghoft defending from heauen to earth : 
againe , it is commanded to the Driciples. Goe teach all nati- 
ons, baptizing them in the name of the Father, Sonne, and holy 
Ghcft; and plaindy. There be three that bearerpttnejfe in hea- 
uen, the Father, the Word, and the Sfirit. Secondly , that euery 
one is very God, not onely the title afenbed vnto them, but 
their very works do declare. Vor w hat is the Creator of the 
world ; is it not God ? but fuch is the Father. In the begin- 
ning god created the heauens and the earth, &c Such alfo is the 
Sonne. By him ypcre all things made, and without him Was made 
nothing that was made : and fuch is the holy Ghoft. By the 
Vvordofthe Lord rvere the htauens made, and all the hofi of them, 
by the breath, or Sfirit of his mouth, .Againe, is the gouernour 
and preferucr of all things any other then God? But as the Fa- 
ther is fuch , without whom a little Sparrow falls not to the 
ground, fo is the Sonne : for, the veordfuftaineih all things, and 
(o is the holy Ghoft, which is fent firth, andrencweththefaceof 
the earth. 

SHffi-9* If in the Godhead there be three perfons, 
and cuery one be very God, how fay you then, that 
there is but one Godc 

Anfw. ^Although there be three ferfons , yet is there but one 
onely godinfttbftance y one infinite power, and one eternity. 

Explan. This point is very myfticall , and therefore hath 
bred many herefies in fome , denying the Sonne to be God, 
and fome the holy Ghoft, becauf e they would not fubieft hu- 1 
mane reafon to diuinemyfteries. But the Scriptures are moft | 
plaine for it : Firft,bccaufe they teach but one God only. Se- 
condly, becaufe they teach this very point in fo many words. 
Thefe three are one. Thirdly, becaufe that euer when they ex- 
preffe the Lord t God,itis by thefe wovds^houah^lohim^ro" 

- pcrty. 



25 

Trmfi. 
Math.3.1^. 



Mat.28.19. 
\ Iohn j 7- 



Gen. 1. 

Ioh.i.io. 
Pfal.336. 



Mat.io 29. 
Hcb.1.3. 
Pfa. 104 jo 



lob. 5.7. 



26 



The frfl Article. 



Efay.40-1? 
Markups 



Serm.tssd 
frdt.tn *re- 



perlycnglifhed,The Lord Go:Is,thatis,God in more perfons 
which is but one Lord. Auguftine ilievveth by a companion 
that this may be in naturall reafon ; The light of the Sun, the 
light of the moone, and the light enlightening the ayre are 
three hghts,and yet but one Sunne. But what fhould wee en- 
ter comparifon betwixt things finite and made, and the infi- 
nite Creator of atl , betwixt terreftiall generations , and fu- 
perceleftiall ? W hy fhould we feeke to tye him to the law of 
nature, who is aboue nature ? It is no argument, man cannot 
beget a forme, fibi Contemforaneum&hich begins to befofoone as 
himfelfe , and of whom it can be faid , he makes but one man 
together with him,therfore neither can the Lord : for fo the 
Lord fliali be like man , when as in refped of him not men 
onely , but euen all the world is as a droppe of water. It is 
farre more abfurd , then that of the Saduces , comparing 
our prefent fraile eftate , with the fpirituail and eternall to 
come. 

jiriftodemus aPhilofopher , faith Augufiine , laboured ma- 
ny yeares in finding out the nature of a Bee, neither finally 
could he : and how then (hould we comprehend the Trinity ? 
See more in the Tra&ate vpon the fixth to the Romans , lib. 
1. cap. j , Sell. i>&caf % 6. Sett. 1 . 

SSfft- 10. What doe you lcarnc hcere to be- ■ 
lccue concerning God the Father , and in which 
words i 

Anfw. / learne to beleette, that (jodu my Father, able to do all 
things, the Creator of the whole world,and the Lord and gouernor 
of the fame , In theJeVvords. I beleeue in God the father Al- 
mightie , maker of hcauen and earth. 

gxflan. In the handling of thefe Articles of our faith par- 
ticularly, my purpoie is to followe one,and the fame method 
throughout , viz.. Firft to fhewe the meaning of the words, 
then the ground of the holy Scriptures , out of which they 
arc taken, and laftly, how we are to expreffe in our Hues, our 
faith in euery Article. 

Fir ft therefore touching the fenfe of this Article. I beleeue, 
that is,I my felfc doe particularly know, and bclceue whatfo- 

cuer 



Three Perjonsfiut em God. 



euer is here fet d' wn, and acknowledge it my duty lb to doc, 
and not to reft contented with a generall faith, beleeueing, as 
the Church beIeeueth,vvithout knowing the things beiceued 
or with a generall faith btlecuing the(e things generally to 
be truc,without applying them to my felfe. for there is one 
kind of faith, which docthonelybelceuethcfe things to be 
true, fuch as is the faith of the Deuill, who is faid to beleeue, 
and tremble, and this faith is naturall,and hiftoricall, repro- 
bates doe attaine vnto it : there is an other, which beleeueth 
thefe things to be true, but yet in the applicatio is altogether 
doubtfull, and oneiy hoping "well in regard of Gods mercy 
which is the vncomfortable faith of the Church of Rome, & 
this can neuer fpied at the hands of God, if that common 
fpeech of Chrift be true,e/4V cording to thjfMthbeit vnto thee : 
and that of lames, If any man want mfdome, Ut kirn ask/ it of 
God y andlet him aske in faith "without natter in £.The true fauing 
faith exceedes all this, and aertaineiy rcfolues the beleeuer, 
though in regard of fin,there doe oftentimes arife doublings 
but thefe are only weaknclTcs in belecuers, notofthee£- 
fenc .', or nature of faith. To proceed, Ibeleene that CjodUmj 
Father : that is,I doe not only beleeue,that Gcd is the Father 
of our Lord Icfus Chrift, nor that he is the only Father of all 
things by creation, but that he is my Father.by adoption and 
grace,and that 1 am his child, though by nature I be the child 
of wrath : fo that he is a Father by generation,by creation,& 
by regeneration,or adoption. My Father able to do al things, 
that is all things , which it pleafeth him, ail things, that are 
arguments of innnit power, without cxclufion of the Sonne , 
or holy Ghoft , for the Sonne alio is able to doe all things , 
and fo is the holy Ghoft ; and thus I beleeue him to be the 
creator of thcworld alfo , and the gouernour , for that this is 
afcribed vnto the Father , as his proper worke , as the pro- 
per worke of the Sonne, is the .redemption of his people, and [ 
the proper worke of the holy Ghoft their ianclification, nei- 
ther of them being excluded from hauingto do in the worke I 
of creation , redemption , and fandiheation. Accordin 



*7 



to ttat maxim <n ciiniuity. Opera tnnttatis quoad extra font 
indiuij* , The Works of the Trinity Without are dlindiuifible , 



And 



ram.2.T?. 



lam.i.jr.6. 

The light 

Chriftian 

faith. 



28 



The firjl Article. 



Proof. 
God is Fa- 
ther. 
Pfal.2.7. 
Heb.i.rf. 
Math.3.16. 



The gene- 
ration of 
God. 



Gen. i. 

Pfel.104. 



And onely within haue the feuerall perfons their peculiar 
workes, here the Father onely begets, the Sonne onely is be- 
gotten, ani the holy Ghoft onely proceedes, aad thus much 
for the meaning. 

Secondly, for the grounds of this Article, and firft, that 
God is a Father, and firft by generation. Hence it is, that he 
calleth Iefus Chrift his Sonne. Thou art my Son, this day hone 
1 begotten thee, and his firft borne. fVhen he brmgeth in hi* firft 
Begotten, hee faith, Let ad the Angels Worfiip him, and, This is 
my beloued Sonne : And in this generation doc three wonders I 
concurre. Firft, hee that is begotten, is equall in time with i 
him that begat him, for hee is the Eternal! God without be- ; 
ginning. Secondly, hee that begat, communicates to him, 
that is begotten Bis whole effence,for the eiTence of the God- j 
head cannot be diuided , part being communicated to the 
Sonne, and part retained ftill to the Father. Thirdly, the Fa- 
ther -begets the Sonne within himfelfe,not without,fbr there 
is no place without him , he containes all places within him- 
ielfe. Sccondly,that he is a Father by creation, is plaine. For 
He created the heauens, and the earth : Hee laid the beames of his 
chambers in the Waters, hefet the earth vfon her foundations, &c, 
j And this his worke of creation was wonderfull,and farre £ur- 
! pafling all other workes of the greateft in the world befides. 
Firft, in regard of the matter , out of which the world was 
; made, viz* Nothing,. for all was made of nothing. Secondly, 
i in regard 6f little, or rather nopaines taken hereabout,for he 
fpake but the Word,and all was made,hc did but fay of euery 
1 thing,letit be,and it was fo. Thirdly,in regard of the inftru- 
I ments,and tooles vfed,whicli were likewife none. Fourthly, 
in regard of thetime,allthings were finifhed in (lxdayes,noc 
that the Lord needed this time, for he could haue made all in 
an inftant , but partly , that wee might enter into a more di- 
ftincT:, and particular confideration of all his glorious works, 
to fct forth his praife : partly, that his prouident care ouer 
man might appeare , for that lice prepared all things fit for 
him before his creation , to fiirre vp the greater care of his 
glory, in man : partly,to make knowne hisfoueraigne Rower 
ouer all creatures , when as hee caufed light to bee without 

Sunnc, 



The Wonders in tht Creation. 



29 



Sun,Moone,or Starres,and trees, plains to grow without the ; 
influence ot thefe heauenly bodies, (hewing hereby, that { 
howfoeuer he doth vie meanes ordinarily, yet he is not tyed j 
hereunto, but can, and will, if it pleafe him, worke all things 
without meanes , that wee might learne to relye vpon his 
helpe , when wc are deftitute or all meanes or comfort \ and 
laftly , to giue example of labouring in our callings 1 he iixe 
dayes, and iancti tying a reft vpon the teuenth. Thirdly, that 
he is a I ather by adaption, is teftified, where it is faid, Of bit 
oxvne "fr'tll begat he vs Vrith the Vvord of truth ,and m that or John, 
thofe that art borne ofCjodfinne mt , neither can they , for hit jeea 
is in them.Now to whom he is thus a father,is declared in the 
words following : Herein arc the children of God known, and the 
children of the dentil, viz,, in that the one fort commits not fin, 
t he other doth iniquity ,that is willingly,& wilfully. Fourth- 
ly, that he is able to doe all things, himlelfe witnerTeth to A- 
braham faying, f am God all- faff cient, and where he faith,/<»0 
the beginning, & the endtyhtch ujtohtch VtaSj&Vrhich is to come, 
euen the Almighty. Yea, he cannot onely doe fuch things,as he 
doth, but vv hatloeuer elfe. He can ont efftones raife vp children 
to Abrabam,he is able to make many worlds. Fiftly,that hee j 
is the Lord and gouernour of the world, and the preferuer of j 
all things created ; yea,that the fmalleft matters are vnder his 
prouidence,hath beene already (hewed before in the defcrip* 
tion of God. And moreouer, the Prophet David is much in 
fetting forth the fame,how he prouides for things both bea- 
uenly,and earthly, both for man and bcaft, and the Lord him- 
felfe in the book e of lob. W her efor e that of the Poet is falie 
andabfurd : Non vatat exiguts rebus adeffe /oni, Sixtly, and 
Iaftly, that f may come to tie proofe of that, which was firft 
faid;and firft, that all thefe things are to be known particular- 
ly, and all theartides of our Faith. This u life eternal! to know 
thee, to be the very God,& Vthom thott haft fent^efm Chrift j and 
j againe, 'By his knowledge (hall my right eons fcruant iufttfie many : 
from whence with many like places, ir is directly to be infer- 
red , that I rnuft (hidie for a particular knowledge of God, 
and of Iefus Chnft;and not reft fatisfed with an implicit 
faith, beleeuingasthc Church beleeueth > without know- 
, ingl 



lam. 1. iff. 
iloh.3.9. 



Gene. 17. 1. 
Reueli.g. 

Luke 5.7. 



PfaUo* 



lob 3940. 
Proofe. 



Iohj 



17.5. 



Efay 13.11 



Firfi Article. 



Scf.t. 
Can. 13, 
14,1 h l6t 

Rom.4.12. 

Gal. 2.10. 
Ads 8.37. 

Rom.8.16. 
Hcbr.n.i. 



ing what, as their teaching is in the Church of Rome at this 
day, though Thomas Aquinas, and others not long fince haue 
taught it,to bee neceffary to know all the articles or the Chri- 
ftian faith, and only in other, more myfticall poynts to hold, 
as the Church hoideth, without prying into them. 

OUe&. The Apoftles had a true faith,without this inftincl: 
knowledge , for they knew not how the redemption of man 
was to bee wrought,they were ignorant of Chrifts fpirituall 
and heauenly kingdome , euen after the refurredion ; in like 
manner,&*W,who was faued by faith, knew onely, that the 
God of Ifrael was molt mighty, and aboue all other Gods. 

Sol* I anfwer, and fo queftionkfle many more haue beene 
faued without the diftincl knowledge of thefe things , when 
either for want of meanes,or through weakeneflfe of conceit, 
they haue beene vncapable hereof. But note,that euer where 
true faith is there is ftriuing after the increale of knowledge, j» 
as in the Di/ciples,who were euer attending to their matters 
Sermons, and queftioning with him : Mafttr, what meancth 
this parable ? and,Good matter ,teach vs to pray, &c. 
\ Secondly, that thefe things are particularly to be beleeued 
j by cucry of the faithful!, and without vvauering, by rcafonof 
! their weaknefle, (though as hath been faid, the infirmitie of 
1 our faith attaines not vnto this at all times) is the rather to 
! be confirmed, becaufe of the many Canons made hereagainft 
j in the Conncell of Trent. Examine therefore the faith of any 
j recorded in the word of God, and you (hall findc it to be fuch; 
' Abraham by faith was fully perlwaded : ^Paul by faith be- 
leeued , that the Sonne of Cjod lotted him, and gauehimfelfifor 
htm: Philip required of the Eunuch before his baptizing, 
that he fhould beleeue with all his heart,&c. Againe, faith is 
the teftimony of Gods Spirit , according to that , The fame 
Spirit beareth witneffe with our fpkits , that Wee are the children 
of Cjod y and who dare fay then that it is vncertaine. Laftly, 
Faith is the euidence of things to come , and the very exi- 
ftence of things not feene ; now it is apoore euidence , that 
giuethnone aflurance, but leaueth ftill in fufpence,and doubt- 
full. Thirdly, that I am more fpecially bound to beleeue, 
that God is my Father, willappeare, ifweeconiidcr, either 

his 



Faith is particular and cert nine. 



his command 3 willing vs to call him Father. When ye fray, fry 
Our Father, &c. Or the large promifes made to thole that rely 
vpon him,as vpon their Father. If God prouides thus, faith 
Chrift, for foules and gia{Te,how much more will he for you, 
O ye of little faith ? meaning , by a ftronger faith they fhould 
relie vpon him,as vpon their father.-or laftly,the examples of 
holy men,of Abraham, Dauid, Daniel, &c. iee the Catalogue, 
Heb.ii. 

Thirdly, for the duties to be performed by vs,tofhewcur 
faith in God the Fatber,they are loure. Firft, we muft obey 
his will : Hereby We we fur e that We know him y that is, beleeue 
in his name , if We kjepe his commandements ; and Chrift pub- 
likely difclaimes ail fuch from being his brethren and filters, 
but onely fuch as doe the will of our 1 ather which is in.hea- 
ueniand the Lord himfelfe by his Prophet Malachy .demands 
laying , If I bee a Father, where is my fear e ? if I bee a CMafter, 
Where is mine honor i As if he fhould haue (aid, ye are baftards 
and no fonncs, which call me Father, but feare not to offend 
my will : they doe vainely flatter themfelues , that they are 
coheires with Iefus Chrift vnto God the Father, but yet doe 
not his will : they doe but thinke, and not beleeue, that God 
is their Father, which kcepe not his commandements. And 
this is the eftateofmoftmen and women inthe world,which 
mjke their Hues a trade of finning againft God;they doe 
plainely mocke God and his Church, in confeiTing that they 
beleeue in Cod the Father. 

The fecond duty is to be like vnto God, and to bearcin vs 
fome-refemblance of his Maicfty , as naturall children doe re- 
ferable their parents. W herefore it is laid fBeyee fill overs of 
GoJ,as dtare children. Now thisftands in two things. Firft,in 
holinefle of life -.Tie ye holy, as god ts holy. Secondly ,in lcue,for 
God is hue, and he that dwelleth in G cd.drvdUth in lcuc\ and this 
loue exprcfleth it ielfe by beneficence, an aptr.es, or readines 
to doe good ; Do gooJto themthat hate you (iiixh the Lord)that 
ye may bee the children of your Father, which is in heanen^or hee 
makethhis Stinneto rife on the emit, and the good s & c. More par- 
ticularly by mercy to wards the poore , for the Lord receiues 
the miserable prodigal], and the poore Publican, and the loue 

ef I 



Lukeu.x. 



M*th.ie. 



i.Dtttie. 
Obedience. 

i Iohni* 

Math. 12. 
Mai. 1.3.6, 



2. Butte 
Lf^e lento 
GaJ. 

Epbcf.5.1. 
Lcui.U.44 
ilohn 

3. 16. 

Math. 5.45- 



Iamcf u 



3. Dutie. 

Moderate 
care for the 
World. 



The firfi Article. 



Matth.*. 
3**33- 



of God dvvelleth not in vs,faith Saint lames, if we fcethe na- 
ked .and cloth him not, &c. therefore fee how we (hall be re- 
warded,c#&r . 2 $ If thefe things be 10, then is it not fo eafic 
a matter to beleeue in God the Father, as the world dreames 
of,and to come to the priuiledge of his children, but our cor- 
rupt natures muft bee purged , and all wickedneffe muft bee 
emptied out. 

The third dutie is,to moderat our cares for worldly things, 
either food,or rayment : For , what needes hee care for the 
world, who hath a (ouing Father, who is al-fiiiiicient, and 
{hall liue ftill, euer to prouide for him? and how can any 
true Beleeuer then , diitracl his minde about the things of 
this life,feeing his Father is all fufficient, mod louing,and al- 
wayes lining , and not onely fo , but fuch an one as prouides 
him a kingdome ? Will the Heyres of Kings take care for 
pinnes and poynts , or not rather haue their minds taken vp 
with more princely thoughts ? So, doe not yee care for (uch 
things,(aith Chrift,for thus doe the Gentiles , butfeelteyethe 
kingdome ofCjod, and the righteeufnejfe thereof. As if he fhould 
fay , This is vn worthy , and vnbelcemingthedignitieofyour 
condition, to bee fo bafely minded, and this may ferue alfo for 
the fourth duty. 

gwfi. n. In which wordes doe you learne to be- 
leeue in God the Sonne * 

Anfw. In thefe. And in lefus Chrsfi his only Sonne our Lord, 
-which Vom cenceittedby the HolyGhofi, home of the Virgin Ma- 
ty,fujferedvnderVontius Pilate, Vvas crucified, dead and buried, 
he defcended into Heli , the third diy he rofe againefrom the dead, 
dndafcended into Heauen , hefitteth on the right ha»dofGod the 
Father ^Almighty , from thence hee fhall come to iudge both the 
quicke and the dead. 

gutft. 12. What doe you learne heere to beleeue, 

concerning God the Sonne t 

Anfw. Toothings. Firfi , hid Humiliation: Secondly \ his 
Exaltation. 

Exflan. Before we come to the particular handling of thefe 
things^t will not bee amifle to lay open fome generall things, 

necef- 



Of the Vnion bctmcne Chrifls two Natures > 

neceffarily to be prcmifed, that we may with the better vn- j 
derftanding proceed to the confiderationof thefe two eflates ! 
of the Son ok God, as followeth. 

3*tfi.i 3. What is the Son of God, who is alfo cal- 
led lefts Chrift i 

Anfw* He is f erf eft God by nature, and of the fame fubfl once 
with the Father ; andperfeEi man , made jo of his or? ne goodwill, 
that he might become our Redeemer , and thtus is hee fubictt to 
the Father, 

Explan. As the Father,fotheSon, hath bin already proued 
to be very God, in the general queftions concerning the God- 
head : now that he is alfo very manlike vnto vs,but without 
finne, is eafie to be ihewed. St. John tels vs,that the JVordwat 
madeflejh : And the Author to the Hebrewes, that The Son of 
God tooke part "frith the children, forfbmuch, as they Vtcre parta- 
kers offlefi & blood : Befides infinite places, wherein he is cal- 
led man, and (aid to be made man, and faid to haue become 
man,& that he was without fin, is taught in the Epiftle to the 
Hebrewes, Such an high Priefi it became vs to hauctyho is holy, 
h armies, and vnde fled: And againe, lefus (fhrifloffredhimfelfe 
without fault, which is alleadged,to prooue that he did much 
excellali high Priefts,after the order of 'Aaron ; for they had 
nced,being (Infill men,firft to offer for their own fins,& the* 
for the fins of the people. Moreouer that he was made man 
ofhisowne good will, the Apoftle fliewesto the Philippi- 
ans; He made himfelfe of no reputation, and tooke vpon him the 
forme of a feruant : And whatfoeuer elfe he did vndergoe for 
our Redemption, was all voluntary. And in regard of this e- 
ftate is it, that he faith, The Father is greater then /, and was 
before fpoken of, as his feruant ; "Behold my feruant. 

£tijjl. 14. How can this bee, that God fliould be 
made man? 

Anfw. Not by turning the Cjodhead into the nature of man, but 
by taking mans nature vnto the Cjodhead, that fo oneperfon might 
bee both god and man. 

Explan. This is fuch a myfterie, that naturall men cannot 
conceiue of it: wherefore fbme fuppofing it to be impoflible, 

E that 



33 



Ioh.r, 



14. 



Hcbr.i. 14, 



Hcfer.7.16. 
5M4- 



Phil.1.7/ 



Efay 4».i. 



34 



The frfi Article. 



Hercfies 
touching 
Chrtfisz. 
? natures. 



Phil.a.7. 
Hcbr.2.14. 



lohnj.ij. 



Hcb.6.6. 



that mans nature mould be ynited vnto the Diuine , (which 
\ is infinite) but rather , that it muftneedes , vpon the vnicn , 
' bee confounded heerewith , haue held one onely nature to 
I bee in Chrift ; as when a drop of Wine is call: into the Sea , 
! wee will not fay , but that it is all water ftill ; and chefe 
were the Monothelites. Others fiippofing that two Natures 
could not concurre in one perfon , haue held , that there bee 
twoperfons in Chrift : and thefe were the Neftorians. But 
that both thefe bee errours, that which is written of Chrift 
; doth plainely fhevv. Fir ft, that the nature of man was taken 
j to the God- head, and net abolifhed by the vnion. For , 
j hovvibener hee is faid to haue become fkfli , to haue been 
I made man : which may feeme to imply a conuerfion ,or 
confufion of fubftances : yet hee is elfe -where faydc, to 
haue taken vpon him the forme of man , to haue been made 
partaker of flefh and blood, &c. Wh'ch latter phrafes may 
j feme to expre ffe the former , viz.. T bus Hee ttw made mdn 9 
j that is, toohe to his diuine nature , the nature and fit me of 
\ man y 10 of the like . Againe , if the nature of man were 
! abolifhed after the Vnion j hee was mif- termed a man , or 
I the Sonne of man , and he could not pofsibly haue been fub- 
|iecitofurferings.And on the other fide it is *bfurd to hold 
twoperfons in Chrift : for,fo he muft not be one Mediatour, 
and one U[u*i but two; the Idioms, and properties of the di- 
uine Nature, where faifely in the Scriptures afcribed to hu- 
mane, and thole of the humane to the diuine, as in thefe lay- 
ings; Who hath afcendedvp into Heaven ataxy time, bat the 
I Sonne of man, which urn heanen . ? The Sonne of man was not 
j then in Fleauen, but God vnto whom man being vnited, 
might be faid, by the communicating of properties, to be in 
heauen : They cm ci fie againe to themfelucs the Sonne of God. 
The Sonne of God cannot be crucified, nor his blood fhed, it 
is a prcpertie of the man-hood, and by reafon of the Vnion , 
afcribed vnto God. To conclude, this crrour breakes the 
Vnion of twonatures in Chrift, and makes his furiring with- 
out merit, or efficacie. 



Q*tf.iS 



The neceficitie ofchrijls Incarnation. 

Slutft. 15. What need was there, that the Sonne of 
God fhould thus abafc himfelfe to become man { 

Anfw\ Great need on our behalfe , who could not beranfimed I 
from curfinnes bj sAngels, or earthlj Treafures, but onelj by his 
precious blood. 

Explan. It is the Blood of Iefus Chrift , faith Saint hhn , 
that cleanfeth from all finne; and Saint Peter excluding all 
other things of greateft worth, fets downe this alone: Te 
were not redeem* d With corruptible things, as Golde andSil- 
uer , but With the precious "Blood of lefm Chrift , as of a Lambe 
vndefiled. 

guefi. 16. Doth finne deferue fo ill , that wee could 
not by any other fatisfa&ory meanes bee deliuered 
herefrom, but by the death of the Sonne of God + 

Anfw. Tesy it deferues the infinite eurfe of the Law, that is , 
all iudgement in this world , and euerlafting damnation in the 
World to come. 

Sxplan. The Sonne of God did not needlefly fubmk him- 
felfi to the curfe of the Law,for without this we had all peri- 
ftied : The wages of finne ii death. And the Lord pronounceth 
all them accurfed which continue not in all things that are writ- 
ten in thebookeofthe LaW,to doe them. Now God will be iuft of 
his word,aot one tittle fhall fall to the ground. And therefore 
that Lawfuppofed to (land in force without remifsion,therc 
muft bee reall and equinalent fatisfadion made , either by 
the perfon offending , or by f ome other in his ftead : which 
fupply and furetifhip cannot bee conueniently performed 
othcrvvife then by the fame nature which offended : nor can 
temporary fatisfaclion bee fufficient fortheaccquittingof 
an etcrnall punifhment, vnlefle performed by a facrifice of 
infinite worth and power. Wherefore Chrift being God 
mufttake the nature of man, that he mightrepaire and re- 
ftore man. Ccrtainely »o creature was able to performe this: 
for creatures are finite, and cannot bcare an infinite burthen , 
fuch as is the curfe of God due vnto flnnejit muft then be the 
Prince of Heauen alone, the Sonne of God, who could not 

E 2 vnder- 



35 



x Ioh.1.7. 



iPet.i.U, 



Rom.d. 
Dcut.17. 



3* 



Gcnef 2. 



The fit ft Article, 



vndergoe this as meerely God ; for God cannot iufrer , nor 
atchieue this as meere man ; for man cannot conquer. There- 
fore he muft needs become man , remaining God and fo he 
reconciled God and man. 

S&eft. 1 7. If hec muft needs be made fit do beare 
thecurfe 3 why did he&.not to this end take vnto him 
fome other nature more excellent * 

Anfw. Man having finned, it was mofl agreeable to the iuftice 
of God, to receive the payment of the debt offinne in the fame na- 
ture* which committedit. 

Explan. It is true , the euill Angels alfo finned , but they 
are without redemption kept in chaines of darknefle,as wit- 
neffcth Saint lnde : Of other creatures man only needed a re- 
deemer, man onely hath (inned,and man only muft by the iu- 
ftice ofcCjod dye the death , according to that : The fame day 
that thonfhalt eate thereof^ thoufbalt dietht death : ana for that 
thou haft done this y cur Jed art thopt.vi^. thou O man: the r Fore 
the furrering of any other nature could not bee fo pertinent , 
nor kindly fatisfaclory. 

ObielL If Gods law, and abfolute iuftice be vrged , this due 
fatisfacTion muft be made,not onely in the nature offending ; 
but alfo by the perfon offending : for, the direct Law is, An't- 
ma qu& peccat morietur. The foule it f elfe which finnethjthat 
muft dye for its owne finne. 

Solut I anfwer. The Law of God , and fo his Iuftice , may 
bee fayd to ftand two vvayes, in rigor e, and in vigors. If wee 
confider it in the vtmoft rigor , and ftricTncfle of the letter , 
furely it doth not admit of- any pledge or furetie : but requi- 
reth that euery lingular man offending, muft beare his owne 
perfonall burthen* Can you fay that the Kings Law is f a- 
tiffied , if a condemned Tray tor , being to be executed , fhall 
hire his friend to vndergoc that lot for him,like a 'Damon for 
zTithtM : But if wee confiderGods Law , as remaining in 
vigor and vncancelled in regard of a full weight of debt, or 
penaltie to be payed without remifskm of any the leaft 
graine of it , then is it capable of a furetie or pledge. As for 
■ example, If a man owe me a fumme of money, I am no ieffe 

farif- 



Adams ftnne. 



37 



fatisfied if another pay me it for him, then if himfeife {hould 
bring it with hisowne hands. This is the admirable temper 
of Gods nurcy in admitting a deputy or pledge in a capitall 
debt ; and of his iuftice, in receiuing the vtmoft mites of the 
debt. Thus, that he might (pare vs, he (pared not his onely 
Sonne. O ye Angels admire and adore this vvifedome. 

Qtteft. i S. How came ic to be thus with 
vs men ? were we created finners ? 

Anfw. No : Cjodat thefrfi m*de man righteous, but bjj cel- 
ling to the Deuils temptation he made himfeife afinner. 

ExpUn. This hath bin already further explained. <Qu^ 3, 

Que/}. 19. Wherein did man yeeldtochc 
temptation of the Deuill ? 

An(l In eating the forbidden fruit \and not contenting himfelfi 
Voitb aR other fruits oftyhich the Lord had atlotved him to ease. 

Explan. Rcade of this in the third Chapter of Genefis,and 
you fhall fee how craftily the deuill comes to the woman vn- 
der colour of wifhing her well, yea better,then God himfelf, 
whereupon fhe yeelds to eate , and orlcreth of the forbidden 
fruit to her husband, who did alfo eate. Now what this fruit 
was,it is vncertaine , and it is but loft labour to enquire af- 
ter it. 

Queft. 20, Was God lo angry, that hec 
would curie man for eating an Apple, or 
Figge,or fuch like ? 

Anfw. That Wds not the caufe of Gods anger Jbut his vnth^nl^ 
fit/nejfe, pride, dtfibedience, and crediting rather the 'Deuill then 
God. 

Expbn. In that one finne of eating the fruit forbidden, did 
concurrc many finnes, all very great. Firft dif obedience, 
when there was but one commandement, and man fo qualifi- 
ed, as that he could eafily haue kept the famc.Secondly, ingra- 
titude and forgetfulnes of Gods great benefits : for the Lord 
had done wonderfully for man, prouiding all things ready 
E 3 for 



AdAmtfinn 

m di(ohey- • 
ing Gods 
confnande- 



38 



Adams finm< 



Rom.?. 

Rom.5.li- 

3.23. 



for him before his Creation, for neceflity & delight, had gi- 
uen him a pleafant place to inhabit -, a Paradife, and power to 
eate all manner of huh, of all forts of trees which he planted 
not, onely he gaue him a ftraight charge concerning one tree 
onely,that he iliould not eat thereof; for what day loeuer he 
{hould prefume to eate thereof he threatncd death vnto him: 
yetvngratefull man forbears pot , but vpon the very firft oc- 
cafion fhewes himfeife difloyall and goes beyond his iimits. 
Thirdly, pride, and afpiring vnto an higher e(hte,euen to bee 
like his maker,yea to bee equall vnto him, for the Deuilltold 
them that they fliould be as Gods. He was not content to be 
man , made after Gods image , and Lord and Ruler ouer all 
creatures in this world,beafts J foules,& fillies : but feeing the 
great Lord of all to be of greater dignity, he thought to fit in 
the fame chaireof ftate with him. Fourthly ,difloyalty con- 
tent to heare his maker blafphemoufly difcredited, as being 
enuious, and therfore forbidding him that tree,leit by eating 
of it,'hee iliculd becomeas good as God himfeife : yea, in his 
heart he consented to this blafphemy , thinking better of the 
curfed Dcuillof he!l, then of the God of Heauen , who is 
blefled for euer. So that hcere was matter enough againft 
him,for which to lade him with curfes,cnd to packe him out 
of Paradife. 

ducji. 21. But though one man did thus, 
yet all did not, are we all then finners and vn- 
der the curfe ? 

Anfw. We Were all in his lojnes 3 a»dfo what he did,andwhat~ 
foeuer eflate he fill intojt is common to vs all. 

Explan. This may feeme ftrange , and yet thus dot the 
Scriptures plainely teach ; Sinne came in bj one man , and death 
byfinne , firafmuch as all men haue finned: And againe , *s$ll 
haue finned y and are deprived of the glory of God. Neither indeed 
ought it to ft erne ftrange , for that we fee the like dayly for 
matters of this world. A man nobly borne , and according- 
ly prouided for with a Princely cftate , yet if hee become a 
traitor , his children, and fo his childrens children through- 
out all generations, remaine without all Nobility , without 

all 



The fir ft Article. 



39 



all their fathers wealth, vnleffe it pleafeth their Prince to re- 
ftore them , and a new to beftow it vpon them : Euen Co our 
forefather Adam,\ohng that eftate wherein he was made, we 
his children throughout all generations, are without all inter- 
red therein , vntill it (hall pleafe our great Prince and King, 
out of Jus grace to reftore vs againe,and repurifie our tainted 
bloud,by the moft precious bloudot his deare Son : in whom 
he repoffeffeth vs of the loll inheritance , and that with ad- 
uantage. »/ 

gucft. 22. Itfeemes then that wee arc finners fo 
fooneas we arc borne, before wee hauea&uallydonc 
either good or etull? 

Anfw. Tes verily ,the child which is but newly bene , jta but 
conceived, And lining in his mothers wombe, is ajinner, and needs 
(jods Grace. 

Sxflan. In finne Vvas I ctmceiued, faith the kingly Prophet, 
and in iniquity Vtas I borne. It was faid of Sftu and lacob euea 
before they were borne , before they had done good or euill, 
Efiu haue I hated , lacob hone I loued ; now where there is no 
finne God cannot hate. Efau then was a (inner , whilft hee 
was yet in his mothers wombc : and as it was with him,fo is 
it with vs all.Otherwife we fhould not be mortall,for where 
finne is not, there is no mortality. And this (hould make 
Parents betimes to pray heartily for the grace of God to bee 

fhed vpon their children. 

m 

m £tL e ft* 25. I pcrceiuc then by this which hath been 
faid, that we are all in a miferable cftate by nature, but 
you tell meeof Iefus Chrifr, that hee was humbled for 
vs,\vherinftandeththis his humiliation,and in which 
of your articles is it fet foorth i 

Anfw. In thefe Vrords it u fet forth. And in Iefus Chrift his 
onely Sonne our Lord , which was concerned by the holy 
Ghoftjborne of the Virgin CMary y fuffered vnder Pontius Pi- 
late was crucified, dead and buried, he defended into hell ;and 
there be threc\iegreesofhis humiliation. 

E 4 -g"A 



Pfa!.rr. 5 . 



Rora9.11, 



4© 



Ihtftcond Article. 



OfChrifis^ 

bhrntlt.itta. 



\ : ^Proofe. 



PhiKp.irf. 



Queft. 24. Which is the firfl: degree, and 
in which words? 

Anfw. Fir ft his Jncarmtion :fetfoorth m thefe wcrdj. which 
Vras concerned by the holy Ghoft,and borne of the Virgtn Mary. 

Zxflan. Having by questions , and enfweres prcmifed, 
made a way to the confideration of the twofold eftate o\ the 
Sonne of God, viz. his humiliation, and exaltation, we now, 
come direclly to open the articles touching thde , and firit 
of his humiliation. Tor the meaning, cenlidering what hath 
beene already laid, I fhall neede to ipeake but little. *s4nd in 
lefm Chrift. That is, I beleeue in 1 efus Cbrift, as being very 
God, equall to the Father , but in the order of the perfons in 
the Godhead, the Sonne of God, and fo the fecond perfon of 
the Trinitie, and his onely begotten Sonne, for in regard 
of himonely, is God a Father by generation, as hath beene. 
already fhewed 3 though he be the Father of all true beieeuers, 
' alfo by adoption and regeneration ; and. this onely Sonne of 
I God I beleeue to be my Sauiour , my kfus , to faue me from 
' my finnes, I b eleeue him to bee Chrift, that is annointed, or 
{fore-appointed in the ccunfel! of the Father, before ali\ 
j worlds, tobethehighPrie.lt, the Prophet, and the King of j 
: his Church. I beleeue him to bee our Lord , that is to hmc 1 
I right of Lord (hip ouer vs,cuen as the father hath, and power j 
! both of life and death, ouer inch as lobe him and are cbcd:cnr^ ' 
[ and ouer the ftubborne , and difobedient. Who V?a$ conceived ■ 
1 of the holy Cjhofi : that is , though hee was made man , yet J 
• not by ordinary way begotten of man, but the power of the 
holy Ghofl made the blefted Virgin to conceiue without 
mm-ybornc of the Virgin Mary, that is, this wonderfull conccp- 
tion,was in the wombeof Mary* pure.Virgin, of whom bee 
was after borne,brought forth,and brought vp after the man- 
ner of ether children. 

Sccondly,forthe grounds of holy Scriptures,from whence 
all this is taken : and tfrft, that he is very God, and Lord, e- 
qtiall with the Father, Snint Paul is plaino. Hee thought it r,o 
robbery to bee equall With God , and km ugh hath beene already 
faid abouc , concerning tfcis. Secondly , that hee was made 

m:n 



Cbrijt borne of a Virgin,.aitdkinred. 



I -41 



man like vnto-vsin all things, firne onely excepted, I fiiail 
need to fay no more for rhc proof e hereof. Thirdly ,that hee 
became man after an extraordinary iort , all the holy GofpeU 
doe plainely declare.Vor they ihew, how that Mary was con- 
tracted vnto a man called Jo/eph , and before they came toge- 
ther , fhee was with child by the holy Ghoft : and that this 
ftiould be fo , was prophefied long before : both imediateiy 
after Adams finning,and punifhmenr. The feed of the Woman 
Shall breake the Serpents head: and againe , by the Euangelicall 
Prophet Sfiy i *B eh old a Virgin /hall conceive, and bring foorth a 
Sonne. And though the Scriptures doe not plainely teach thus 
much,yet the Church of God doth conftantly hold 3 that^/rf- 
r^the mother of God, wasfemper Virgo, alwayes a pure Vir- 
gin, both becaufe fheeneuer had chiide after, and lofeph her 
husband was a man that feared God, and the- re fore in all like- 
lihood, would not prefume to know her, whom the Lord' had 
as it were appropriated vnto himfelfe. New for fo much as 
we read of his brethren, Iudas, fames, and Jchn,\t will not bee 
amiilea iitle , to digrtffe to let downe the pedigree of Iefus 
Chrift, as it is regiftred by T.piphar.im, He had to his grand- 
mother one Annc,who had three husbands. Firlt Ioaehim,by 
whom fhe had Mary the mother of Chrift, who were both of 
the fame tribe of/udah, according to Dtmafcene, both accor- 
ding to Spipkan'uu, fhee was of the tribe of Lent, then being 
d(.ad,fhee was wif-e vnto Cltophas ,hy whom Hit had a fecond 
iJMary, who was afterwards wife to *s4lphem, and bare him 
fames iurmmed rhefonneof Al^ 'W/,and Simon Cananepu^nd 
ludos Thoddtus. Laftly,(rie was w i r e vnto Sr.hme who begst 
of her another Mary, which was wife to Z-.bedew, and bare 
vnto \\\s\\Urnes , u ho was ipecially called the brother of the 
Lord, becaufe mod like vnto h:m,if it be true, which is writ- 
ten voder the name of *s£gtfppw t that lined next to the Apo- 
fttes times, where it is all ' • added,? hat becaufe he was like vn- 
to the Lord, they fent Judas- before to iTicw the one f'rem the 
other,(hebarc alio lohmhe Euangelift. So that all thefe were 
hut his couzen genruns, and called his brethren onely accor- 
ding to the Hebrew phrafe, bv which zAhaham ^ who was 
Lots Vncle,tells him. We are brethren, 

To! 



Matt. r. 
Luk.i,&2. 



^enc, J. 



Pfal. 



7-14. 



Chrift hit 
brethren* 



Gene TJ.f. 



42 



The wn- 
MrfuU 
Uirthof 
Chr$ft. 



Tbtfecend Article. 



Matt. 1.2 r. 
Hcb.7-25- 

Efay43.11- 
Philip. 2.7. 



To rcturnc againc, vnto that, from which we hauedigref- 
fed, this birth of the fonne of God is the chiefc and moft ftu- 
pifying wonder of the World. 

Firft in that a V irgin is a mother, that fhe beares a Sonne, 
who neuerknew man , all the Hiftorians in the world could 
neuer tell of the like , all the Philofophers cannot flnde out, 
how this may be. Another , and farre more vnlcarchable and 
venerable wonder is, that the infinite God , whom the Hea- 
uens cannot containers borne of a Woman, the Creator of all I 
becomes a creature , he that comprehends the World in his 
fill , is comprehended in the {freight compaffe of a filly wo- 
manswombe, heethat giues foode and raiment to all , be- 
comes naked, and deftitute of all things; hce that is ruler of 
all,is made obedient to poore man ; hee that is eternall, with- 
out beginning,and end of hisdayes,is made mortall, and fub- 
iecl: to thearreft of violent death : nay, of the moft reproach- 
full and ignominious puniftiment. And in this admirable 
birth of the Sonne of God,of a woman, there is a wonderfull 
correfpondence to the fall; which came by a woman. Eue the 
firft woman drew the cur fevpon man, Marj the beft-belo- 
ucd of women, brought the faluation vnto man; fliee gauc the 
fruit to mm, by which he lofcth Gods fauour , becomes a 
iinner, and (ubiedto death and damnation; but this woman 
giues him fruit ,whereby he comes into Gods fauour,is made 
righteous, and inheritor of life, and faluation. And thus much 
for this,that he was borne of the Virgin Mary. 
He is Iefus,w*. a Sauiour of hispeople,for this name was lo- 
feph in ft ructed in by the Angel before his birth : faying, Thou 
[bAlt call his name Iefiu , for he foil fane his people from their fins ,& 
in the Epiftle to the Hebrewes,£fc a Able pcrfettlj to fane them, 
that come vnto god through him,and befides him there is none 
that can faue vs, according to that. There u no nAme t gitsen a- 
mongft men&herby W<? mAj be (kued,but the name Iefw:& that of 
the Prophet, I urn the Lor d,and be fides me, there is no SAuiour. 
And for the further proofe hereof, fee what he hath done. 
Was it neceflary, that to ranfome vs , hee fhould empty the 
rreafures of his riches, and become euen poore and of no re- 
putation ? He did thus. He made him/elfe of no reputation. Muft 

he 



Chrtjl an abfalute Sauicur. 



he indure the ficrceneffe of Gods wrath againft fin , his very 
curfe due thereunto ? He did thus alio, tiee hathrtdeemedvi 
from the curfe of the law, being made a curfe for vs. Mufl he per- 
fcrmeabfoli'te obedience to the law,which we could not do? 
he did this alfo. I came iw^therfore laith hc,to dijfolne the Laf t 
but to fulfill it , Laftiy, mud heliue cuer toprouide that what 
he hath done, may be efrecluall for our faluation ? Loe, Hefttti 
ester lines, andftands at the right hand of Cjod, making inter cejfion 
for vs. So that he is truely another loflua, bringing vs out of 
the wildenufTc of our miierable eftate by finr-e , trampling 
our fpirituall enemies v rider our fcetc , and viclorioufly put- 
ting vsin pcfTeiTion of our heauenly Canaan. 

He is alfo Chrift ns Ttcminijhc Chrift, or anointed of the Lord, 
for this name is commonly annexed vnto the oihtu^hrifi le- 
fts : In Hebrew is called, Mcjftah, by a word of the fame ilg- 
nification. The Princes are ajfembled together againft the Lord, 
and againft his Meffiah,or annoimed ; & againe it is f aid of him, 
God hath anointed theeVcith the ejle cf gladnes abcue thj fellorees: 
& more particularly of Chrift,laith 'jDanie^ajter three/core and 
trvo^oee^es flail Meffiah be/laine, though one of our owne men 
lately commenting vpon this, hath fowlcly defaced this moit j 
pregnant teftimony, interpreting this Mcffiah, theKingsaad 
gouernorsof the Iewcs. Arad this name, CMefftah, Chrift ,or 
anointed , was familiarly knowne vnto the Icwes before his 
comming; witnes that fpeech of the woman of Samaria,who 
could fay, / kn™ ^ell,that the McJJim flail come, ftho is Chrift, 
&hc Will teach vs all things. Now he is Cbri(l:,thatis anointed 
vnto a threefold office. Firft ofa King, that he might be King 
of his Church,ruling in it by his lawes,& in the hearts of be- 
leeuers by hisSpirit,and defending it againft all enemies : for 
this,is he faid partly. to be after the order ofMelchifideck^thzt 
is,the king of righteoufnes, & he is alfo called Alelchi Salem, 
that is,King of peace , according to the laft tile giuen him by 
the Prophet : 'Prince of Peace. 2. Hee is anointed to the office 
of a Prieiljthat he might facrifice for the (ins ofhispeople,e- 
uen one all-worthy facrifice,that is,himfe!fe vpon the altar of 
the croffe , as a large difcourfc is had hereof in the Epiftle to 
theHebrewes.3.To the office of a prophet,that he might re- 

ucale 



43 



Cal.3.13. 



Mttt.J.ip, 



Rom.t.24. 



Pfal.2.1. 
PfaU5.7. 



Daa.9.1^ 



Iohn 4.2;'. 



Hcfer./. 



EfayjM<, 



44 \ 



The Jeamd Article. 



Dca.i8.iJ. 



Iohtti.i8. 
H«A.r Ie 



Iohn6.29« 
Iohni.xi. 

I. Duty. 



I T* prayfe 

Golfer 

Chrtjf. 



ueaie the will of his Father vnto vs, enlighten our vnderftan- 
dings therein, and continually pray to the Father for vs. Of 
Chrift vnder his name did Mofes foretell. The Lord fid raift 
you vp a Prophet from amonofl your brethren, like vnto wee y him 
Jhallye hcare : chiefely meaning the head of ail Prophets Iefa 
Chrift. And according to this office it is faid : The onely be- 

f often Sonne, Vtho is in the bojome of the father \ he hath declared 
im : and againe , In thefe laft dayes hee hath fpol^n to vs by his 
Some : whereas hee was wont to fpeake (undry wayes by his 
Prophets,as if he fliould haue {aid, now he hath fpoken once 
for all by his greateft Prophet of all. 

The Sonne of Mary the Virgin,is this Iefus^ni Sauiour of 
the world,annointed,and none other in the world befidesifor 
vnto himagreeth the time of the Mefsias birth,and fuff. ring, 
the manner of his comming,ofa pure Virgin,poore,& in the 
forme of a feruant,of the tribe of Ludah,oi the iced oi Dautd, 
the wonders he fhould worke,the vniuerlali Peace ouer al the 
world ,the departure of the Scepter then fvomIudah t thc ttfti- 
mony ofdeuils,the heathen Gods and prophets,the ■ witnciTcs 
fro heauen at his baptifme, his miracles in healing maladies , 
rayfing the dead,darkning die Sunne, his glorious refurre&i- 
on^nd afcenfion,the milery of his enemies the Iewes,and the 
wonderfull ads done in his name by his feruants, the paiTage 
and power of his Gofpel through the world,the fubiection of 
kings Scepters thereto, the continuance of it to this day mau- 
gcr the rage of tyrants & persecutors. Seucnthly,tbat 1 am to 
beleeue in his name,it is the fumme of his preaching. Repent, 
and beleeue in the Cjofpcl, And this is the work of God,faith he, 
that ye beleeue in himtyho hehath/ent,And they only are iudg- 
edtobefuch,asvponwhombewil beftow eternal lite,which 
j receiue him,& they only receiue him Jtohich beleeue in hu name. 
i Now follow the duties,by which we aretoexpresthis faith 
in lefus Chrift, which are fundry. Firft,a thankfulladmiratio | 
of this vnfpeaL eable fauour of the Lord towards vs,we were 
miferable vnder the curfe,& through feare in bondage to the 
diuell all our lifelong, there was no way to be deliuered, but 
the glorious Son of God muft become vile & wretched man, 
the king of heaue muft put off his glorious robesjay afide his 
\ Princely 



The Duties. 






45 



princely Scepter, and come out of his royall Throne of hea- 
uen ,from riding betweene the wings of the winde : and bee 
bafely cloathed as a feruant , bee ruled like a Babe, and lod- 
ged in a ftable with bruit beaftes. If mans heart be not lif- 
ted vp to more then ordinary thankfulneffe for this, the very 
Heauens will wondg: -j the earth will bee amazed , and the 
(tones will vtttr his praifes , and crie out vpon Mans ingrati- 
tude. Mary that bkfled viigin,thatbare him,breakes out in- 
to UMa^nificat anim'n mea,&c.My Jo.de doth magnifiethe Lord, 
and wiyftitit reioyceth tn god my Sauiour. John that was to be 
his Cryef ,did but heare the found of his mothers feet,whilft 
he was yet in the wombe, and skipt for ioy. And Simeon no 
fooncr faw him, but as though ouercome with ioy,falls into 
Nunc dimitti* , Lord now Ictteft thou thy fern ant depart in peace 
accordingto-tkywrrd: to emit Zachary and slnne - y The An- 
gels and Shop beards finging 5 wondring, arid letting forth the 
Lords piailc for thefe things- But we vnworthy wretches 
lookc for as much good at his hands,yet doe no way ioyrie in 
thankfulius with this holy company. When Mofes with the 
Ifraeiites Ii2d been deliuered from the Egyptians by the red 
Sea, they lung praifes : When 'Deborah & 'Baraks were freed 
from the Midianites, they lung prailes, and fo did Mordecay 
& Efter, when they had the vpper hand of their enemies, 
euer ftill we heare the found of praifes;& greater deliuerance 
is wrought for vs,but where be cur praifes? Whatteftimo- 
ny doe we giue of our thankfuil hearts therefore ? 

The feconddutyjs humbling our felues,to feeke the good 
one of another \ for the Apoftle propounds this , as a found j 
argumenr. This mincie was in Chrtft , that being equall in 
glory with Gckl, he became vile for our good, therefore we -j 
ought to humble ourfelues for the good of our brethren: 
attd Chrift himfclfevfeth the fame : He takes water,and wa- 
fheththefectof hisDifciples, and wipes them with a towel, 
faying , Whit I haue done,' fee that ye doe likewife. • Wee 
muft thinke that wee a re be ft and greateft Chriftiaas , when 
we are moftieruiceabie , throjgh lone one towards another 
according to that, Hee which is chief c among]} yon Jet him bee 
[truant to all. Tins is the honour and Lordfhip ouer one ano- 
ther 



Luke I 40. 

Vcrfe4i. 
Luke 2. 29. 



Iudc S* 



2 Dutie, 
In humility 
toferue one 
another* 
PhiU 



Math. 23, 



lohnjjVij 



4* t 



1'hefecond Article, 



Gd.6% 



Math.j.23, 



Math.i*. 



iCor.8.3. 



3 D*tie. 

To be lifted 
yb in heart 
to he due n„ 
C0I.3.. 



Pfal.23, 



ther , that wee muft affeft , and the higher our places be, the 
more muft we exceed this way. Not as fome foolifti Monks 
haue done, to fhew the lowlindfe of their mindes, embrace 
lazerous perfons, kiflfe their vlcerous bodies , and drinke the 
very water wherein they haue beenbathedj nor yet wilfully 
to impouerifti our feluesof all worldly goods, with the Men- 
dicant Fryers : for it may rightly be faid* Wh& required thefe 
things at jow bands . ? But fir ft we are in meekneffe to reftore 
mchasare fallen through in firmitie, and not proud iy in fult 
ouer them. Secondly, we are to lay afide our greatneffe and 
fuperioritie ouer our brethren , in the cafe of offence , and to 
goevnto them, and bee reconciled, according to that of our 
Sauiour Chrift 5 Ifthonbringefl thy gift vnto tbeesflrar, and \ 
there remembreft, that thy brother hath ought againfl thee , gee \ 
firft, And be reconciled to thy brother , And then come and offer thy \ 
gift ; and not to ftand vpon this, I am a better man then hee , 
let him come to me if he will. Thirdly, we are euen to forget | 
our eftates and to vifitpoore mens houfes, in the cafe of fick- ! 
neffe and to put to our helping hands , for the reliefe of our I 
brethren, in the cafe of danger , by any fudden cafualtie , ac- ! 
Cording to that allegation, to the comfort of Chrift his fheep 
at the laft day ; / was fake and in prifin,a«idye did vifit me :3c ( 
to that precept of old : If the dffc of thy very enemy falls vnder \ 
his burden in the way t thoufialt helpe him vp againe. Fourthly, | 
wee are to abate of our dainty fare , & of our coftly appareil ; j 
yea we muft fpare out of our ownc bellics,for the comfort of j 
: others in the time of extreame want , according to the com- I 
j mendable pra&ife of the Chriftians in Macedonia , of which j 
the Apoftle witnefleth , when the famine was at lernfakm , j 
faying, According to their ptftoer (Ibeare them record) yea , be* 
yond their abilitie, that they Were Willing. 
j The third dtitie is (in the remembrance of this admirable ! 
Vnion ofGodvnto man, whereby man is beyond meafure j 
graced) to put vpon vs high fpirits , both by hailing our 
hearts lifted vp to Heauen, where our nature fits at the right j 
hand of God ; & aifo by being vndaunted at the greeted dan- 1 
gers that may befall vs, or at the greatcft terrors that the dc- ; 
nil can ftrik into vs,we muft fay with c Dau%d 3 Thmgh y l^dke \ 

in i 



7 be reuerence due to Cbrtji. 



in the vale andfha&oty of death t yet Villi 1 f (are none eftitt ,for the 
Lord is my Shepheardj for the Lord ( we may fay) is in vs : and 
with TanliCjod is on our fide, Vtho can be againfi vs ? We muft 
(land faft in the cuill day , when wee are afTaulted , net with 
fletli and blood, but with i pirituall powers. For if our eye be 
but opened , to lee who is with vs, as Elifka prayed for his 
icruantyLord open his eyes } \\x fhallaifuredly be without fear£, 
more being with vs,thenagiinft vs. If it were a dutie flow- 
ing from raithto be high Spirited, according to the world,I 
know that many, yea all, would eafily frame themfelues vnto 
it; for euery mans fpirit is too high this way , all meditate 
matters too high for them. But this highndfe muft bee aba- 
ted & brought low, that roome may be made for that which 
ought to bee : That muft not be altogether without an high 
rifcde; for euery man is by all meanes toftriueto exceed 
herein, onely be fure, that it alpire to the higheft thing of 
all, (which is Heauen.J 

The fourth dutie is, to yeeld clue reuerence to this Lord , 
and gracious Iefus of ours : for that wee are his , bee hath 
bought vs-Neither are we vnder our enemies hands; neither 
are our bodies onr e\\ne , (that I may fpeake with the Apoftle) 
Wee are bought With a price , therefore glorifie Cjodinyour bodits. 
He may rightly challenge at our hands, as the Father doth , 
If I be a mafter , where is myfeare, or my reuerence ? Now , 
what this reuerence is, is exprefTed to the Philippians , (jod 
hath giuen him a name aboue all names, that at the r.ame of iefus 
all 'knees might bo\v &c> that is, that al might outwardly reue- 
rence the name Iefus, be reuerently aifecTed inwardly ,at the 
very found thereof,and fubmit themfelues to obey his will , 
at the very h'rft comming of the fame to their eares , for that 
it is of him, who is our Lord Iefus :as may heft be vndeiftood 
by comparing this place with that of the Prophet , vnto 
which the Apcftie aiudeth ; Asliiue (faith the Lord) euery 
tongue flail f\\?sare by me^ and euery knte jbaRbow vnto mce. For 
fw earing by Gods name, is viuaiiy put for wor (hipping, and 
fcruing him. We art therefore to ferue the Lord Iefus,and in 
all things fo to bchaue our feluesan our foules and bodies, as 
thofe that remember they hauefuch a Lord. Matters muft I 

entreat I 



47 



Rem.S. 



Ephcf.6.11 



». Kings 6, 



4. Dutte. 
To reue- 
rence Cbrifi 
our Lord. 



1 Cor. 6,10 
PhiUjtf. 



Efaj\4j.irf. 



48 _ 

Ephef.6.9. 
Math. 24. 

Math, a 5. 



The third Article. 



Gcnef.4?. 

Eufcb. 

Iofcph, 



Luke 3. 1. 



entreat their feruants gently , forthattheyalfohaueaLord 
and matter, Iefiu Chrift, vnto whom they muft giue account: 
all higher powers and great perfons muft fo vfe their autho- 
rise ouer others, as that they may not be found by this their 
great Lord,fmiting their fellowes at hiscomming; all men of 
all forts muft take heed that they haue fo vfed their talents^s 
that they bee not found to haue gained nothing at his com- 
ming. If thou bee fuch an emptie and barren Profeffor of 
Chriftes name and feruice , though thou vveare his badge, I 
though thou with thy mouth call him Lord $ yet he will bee 
a terrible Lord to thee at his comming , he will cut thee off, 
and giue thee thy portion with Hypocrites , hee will bid , 
Take this bad feruant, binde him hand and foote^nd caft him 
into vtter darkeneffe, 

SSfft' 2 5 • Which is the fecond degree,and in wflirh 
words * m 

AnPvV. Hefuffered the death of the crojfefor my fins ; fet forth 
in thefewords : Hefuffered vnder Pontius Pilate , wot crucified , 
de*d and buried. 

Explan. Hauing explained the nrft degree of the humi- 
liation of the Son of God , we come now to the fecond. He 
Offered vnder Pontius dilate: That is, a Heathen Iudge 
fet ouer theProuinceofthelewes , by the Romane Empe- 
rour : for hitherto they had Gouernours of their owne , ac- 
cording to the Prophefie of olde Father Iaakob ,' faying , 
The Scepter Jhall not depart from lucLih , nor a Larv-giuer from 
beftoeene his feet , vntill Shiloh comes. For Herod the fonne 
of Antipater , was the firft ftranger that was Gouernour 
ouer them , and the two and thirtieth yeare of his raigne 
was the Sonne of God borne , and in the two an fortieth 
of Auguftus Ce/5ir the Emperour, OlympUd, 194. And af- 
ter this Herod y was Tontius Pilate fet ouer Iudea , vnder 
the Empire otTibertUs Cafar. Before thefe , were men 
ofthe Hebrew Nation, Rulers there, i)v±. Ariflobulus, Hir- 
canus , and Antigontis , fiue and thirtie ycares , and fo afcen- 
ding vpward to the times of luda* Maccabeus , &c. Vnder 
the government then of this Pontius PiLite , : Chrift began to 
-execute his Oihcc/or which he was fent,w*. To preach the 
Gofpel 



Proofts ofCbriftsfufferings. 



\ 49 



Gofpell both by himfelfe, and his Difciples ; and continuing 
thus to doe, and to worke many miracles, was fpitefiilly en- 
treated of the wicked Iewes, fpr the fpace of three yeresanJ 
vpward,then villanoufly betraied by one of his difciples, ap- 
prehended,abufed,& crucified, being full thirty three yeerts 
of age, Ht' Wat dead : t hat is , he was not onely fattened to 
the CrctTe, to the fhedduag of fome of his blood, where the 
nayles entred into his hands and feet , but there gaue vp the 
ghoft , was after pierced to the very heart with a fpeare , Co 
that water and blood came out^ and being found certainely 
dead,hee had not his leggs broken,as theirs were which had 
bin crucified with him, Andbnried: That is,for the more cer- 
tainty, that his fpirit was departed out of him, hee was taken 
down from the crofle,and laid into thegraue. And this brief- 
ly (hall fuffice for the meaning. 

Now follow the teitimonies and groundsof holy Scrip- 
ture,out of which this is taken. Firft, that he fuflercd vnder 
TontiM Pilate. 2. That he was crucified,and dead. 3 That he 
was buried. 4. That he did vnJergoe all this for our finnes. 
For the firft : [t would bee ouer tedious to rchearfe all , that 
the Lord differed , according as it is recorded at large by the 
Euangelifts. We may therefore refer all briefly to thefe two 
heads : Firft, to that hee differed before his manifefting him- 
felfe to the world,whiift he was vnder age, and then to what 
he flifrered after, whilft he was vnder age,grcat was the per- 
fection, which was raifed vp againft him. Herod the King 
vnderftanding , that one was borne , who mould be King of 
the Iewes, fearing to be depofed, called a Councell, and lear- 
ning certainly, that Bethelem was the place of his birth, firft 
fends cunningly by the wife men which came out of tjie Eaft 
to worfhip this new borne King, to bee better aflurefl of the 
houfe where he lay,pretending to come himfelfe alfo & wor- 
fhip him. The Wifemen hauing found ourthe Babe,forbeare 
tocertifie the King hereof, and depart home another way, as 
they wxreadmonifhed from aboue; whereat he being more 
incenfed, gaue charge forthwith, to flay all the male children 
in Bethelem, that were twoyeeres olde and vnder, without 
fparing anyjinfomuch, that as by fome is recorded, his owne 

F child 



iT*ro*fi. 



Matth.z. 



5° 



The third Article. 



Luke 9, 59. 



TheMdn- 
ger wherin 
Chrtfi w*i 
laid. 
Luke 1. 
9*fl. 



\nfii*. 

Mart. 

Or'fgsontra 

Celjkm. 

Luk.3.25. 

Numb 4.3. 

Iohn 8. J7. 



child being nourfed therc,dyed alfo : whereupon c ne faid^ 
had rather haue been Herods hog, then Herod s childe. But the 
Lord prouided wonderfully for the (afety of his S nne at this 
time, by admeni&ing his Parents (ecretly to haftenaway 
before this Woody maffacre, and bedding of innocent blood- 
Thus the Lord of life w as faine to flee for the fafegard of his 
life^vhen.he was yet in his fwadling clouts. 

Moreouer,he fuftered by want and pouerty* wherefore he 
faith^T^* Foxes haue holes, and the Tirds haue nefts, but the Son 
of Man hath not thereon to reft his head. Lor this is not one- 
ly true of him afterwards , but from his birth vpward. His 
parents were fo poore, that when his morher (hoiild be deli- 
uered of him , flie had none other place to bee in , but euen 
without the towne, in a caue of a rocke , called the Manner, 
where poore people re fled that could get no roome in the 
towne 3 as one well obferueth vpon that place of Lukz, where 
this Hiftory is let down,viz.^a/7/i^ Magnte. For or her wife 
the Shepbeards could not haue found him out in the night, , 
burmuft hauefearched in the ftables ot Qmdry Innes : More-' 
ouer the article iii prefixed in the Greeke, femes to infind-j 
ate, that fomecertaine Manger knowne by that name was 
rneant.Hcreuntoconfenteth alio lupin Marter. Indidogo cum 
Tryphone&ftet other words he faitb,that they refted in a cer- 
taine caue neere the Towne ; and Cbige* faith , it was a thing 
commonly celebrated among the Chriftians :, namely the 
cane where Chrift was borne. So alfo Epiphamus t Thcodoret, 
and all antiquity. After that hee grew to bee thirty yeeres of 
age,he beg An to manifeft himfelt vnto the world, following 
herein the rule fet downe by the Lord concerning the Leuits. 
From thirty yeres old & vpward } eucn tcfijty yeres old. T he u <r h 
he attained but to the thirty foure yere of his age, according 
to theconfent of Chronologies ; howfeeuer it may feeme o- 
therwife by that which the I ewes alledge againft him. Thou 
art not yet fifty yeeres old. W hereupon Irenem concludes, t hat 
he wasaboutthisage,when hefufrtred vpon the Crofle.snd 
faith^that the Elders of the Church learned the fame of fohn> 
and that place of Numbers, may fecmero giue fome light and 
credit hereunto. Now TcrtuUian and LalUntins contrariwife 

teach. 



CbriJtsfHfftwgs. 



teach, that lie was but thirty. In this great variety, becaufe 
the word of God faith nothing ,buttW of hb.%. 5 7. It is hard 
to define infallibly his ccrtaine age. But to me the former opi- 
nion feemeth mod probable.The Lord at 30. yeeresof age,as 
hath bin faid,beginnmg to manifeft bimfeife vnto the World, 
was ftill more and more hardly vfed of the world. Firft,of the 
DeuilUhen of men. He being led into the wiideriKiTe by the 
, Spirit, did vndergoe the want of all things forty dayes , and 
forty nights,and then was moft ftrongly aiTauIted by the De- 
uil*when he was luppofed to be weakcft,byreafonof his con- 
tinual! fafting. Of jnen he was hardly vfed. Hrftbyvileand 
flanderous fpeeches , they calling him a glutton, and a drun- 
kard, a frieud of Publicans and finners ; faying, that hee was 
mad,that he had a deuill,and that through Bekfbub the prince 
ofdeuils, hedidcaftoutdcuils, and that he was a Decciuer, 
or Impotler^ if any thing more vile could be deuifed againft 
him, or his followers. Secondly, by their pra&ifes againft 
him, without any open violence: if any man followed him,he 
was excommunicated out of the Synagogue , hee was pro- 
nounced accuried : therefore he himfelfe was much more ex- 
communicated and accurfed ; they called a Councell againft 
him,as againft a dangerous arch-Heretike. Thirdly,by their 
. praclifes againft him ioyncd with violence , but without ef- 
fe ft. Once they fent officers to apprehend him,who being o- 
uercome with the grace of his fpceches , returned without 
doing their office: another time they tooke vp ftones to haue 
ftoned him: and a third time they kd him to the fide of a» 
hit, thinking to throw him down head-Iong,but be wenttho- 
row the midft of them,& cfcaped. Yea,fuch,and fo vhceflant 
was their rage againft him, that whereas many Rulers did 
efteemeof him,yetthey durft notprofefle it y for feare of the 
Phajrifees. Laft'y, drawing neere to hislaftpaflion, hee had 
the apprehenfion of the wrath of God wrcftling with him, 
which made his fweat like drops of blood, the like to which 
was neuer heard of, being exceeding heauy and.forrowfull, 
Co as that he could take no reft in the night, but prayed a- 
gajne, and again: ; an i the third time ; Father 9 ifithfojpblc> 
l?i this cuffAJfefrommi, And thcfealmoft were his fufferings 

Fa in 



51 



Mitt. 4. 



Cktifsfuf* 
f*rt*gs hy 
the Dem(l> 
by men. 

Mat. 1 1. 19. 



Iohn 9. 
Iohn if. 



Iohn 7» 

vcr.xd.xx. 
Luke 4. 
Ioh. 12,41. 



Luk ti.jtf, 
40, &c. 



5* 



Efay 53-3- 
2. Proofe. 

■Cbriftcru* 
cified. 
Lake 13. 



Aft.2.13. 
Gal.3 13- 
Ioh.i?3J< 



T^e f£/>df Article. 



IohnrJ. 

Chrifihis 
apprehcn- 
fiotf. 



Vcrfe*. 



lohn Tg. 
13, &c. 



Iohni9i7. 



Luk.iJ, 
Efay 53-9- 



in generall, which made him a man of forrow, according to 
that of the Prophet ; He is a man fdlofforrowes^ and hath expe- 
rience of infirmities 

Secondly ,that he was crucified, and dead,is alfo plainly fet 
downe by the Euangthfts; with the circumftances aggraua- 
ting this his accurfed death; He "to as hanged(fa\\\\ S. Luke) be- 
twixt two theeties, and from the fixt houre to the ninth, there Vvas 
a darkenejfe oner theland,then he cryedVoith a loud vejce,Vathcr, 
into thy hands I commend my Spirit, and gaue vp the ghnft. And 
S. 'Peter vpbraids the Ievves herewith telling them, that they 
had crucified,and flaine him. And S. Paul faith, Hee "bat made a 
curfefor vt, for it is Written , Curfedis euery one that htittgeth oh 
a tree. Moreouer,that hee was dead, the Souldiers that came 
to breake his legs did teftifie, for feeing this, they let him a- 
lone. As for the circumftances of his death , they make the 
matter farre more haynous on the Iewes part,and more grie- 
uous on Chrifts part. Firft, they apprehend him like a Var- 
let, that had done fome outrage , commingvpon him with 
fwords and ftaues in the night time ; Judo*, one oi'his Difci- 
ples,being thek Guide, who was hired vnto this with thirty 
pieces of (iluer ; and moft obftinatly proceeded they in their 
enterprize , though hee gaue them fomctafte of his Diuine 
power : for he did but fay Jam he, and with the breath of his 
mouth, they fell to the ground backward ; hee did but touch 
the eare of one, which was cutoff, and healed it. Secondly, 
they carry him firft to one High Privft,. and then to another, 
then to Pilate, then to Herod , and bacKe againeto Pilate, a- J 
mongft whom he is mocked, laughed at, fcornefully entrea- 
red,and buffeted, queftioned wit hall, fpitted vpon,and crow- 
ned with themes. Thirdly, they compell him to carry his 
heauy cro(Te,tili he fainted voider the burthen, being without 
all pittieand companion towards him. Fourthly, though they 
could charge him with no fault at all , worthy of any punish- 
ment ; infomuch,as that Pilate the heathen Tudge would haue 
acquited him, yet they cried out, fi-ucifie him } crucifie him,znd 
had rather, that TSarrabbas, a Traytour and Murtherer fhould 
bee fparcdjthcn he. Fiftly, they hung him vpbetweenc two 
theeues ; the moft harmekffe and innocent man in the world, 

is 



Chrifl his fujferings. 



\ n 



is numbred amongft the wicked , and euill doers. Sixtly, 
not content to pierce his hands and feete , in tfioft bloody j 
manner , with nailes, by faftning him to theCroflb, like 
moft hard-hearted wretches, they giue him vineger min- 
gled with gall to drinke in his great heat and thirft, they doe Luk.13.3y. 
whatfoeuer they can, to encreafe his forrowes, by nodding . 
the head at him , by vpbrayding him with the fauing ot o- 
thers,and telling him 3 that he could not faue himfelfe: Other- I 
wife, fay they, let him come downe from the Crcffe, and we j 
will beleeue in him. W hen in his greateft pangs, hee cryed 
out, £ty>£tj ,l*mmafabaclani } they merciieily fcofeat him,and 
fay, hee calls to £/*.&, when they knew well enough,- that he 
called vpon his God. laftly, not being aitonifhed at the ad- 
mirable Ecclipfe of the Sun,contrary to the courfe of nature, 
(it being about the full oh the Moone , an obfeuring not of 
fome degrees, but of all the light ot the Sunne, and for three 
houres together)nor moued at the vaile of the Temple being 
renr, the opening of the graues , and the comming forth of 
dead bodies,all wonders of the world, they rage againft him, 
when hee is now dead , a Sculdier runnes him into the very 
heart with a fpeare, fo that the very water which is placed 
there, for the cooling of the heart,came forth together with 
the blood. 

Thirdly, that hee wasalfo buried, the Text doth plaine- 
ly fet downe; lofeph of zArimathe* , an honourable man, Vosnt 
and begged his body of Pilate, and buried it in a new Sepulcher, in 
a garden, neere the place of his fnffering. And this was, accor- 
ding to the prophefieof Efay.He made his graue frith the rich, 
in his death. W hich is alfo particularly in our Creede expref- 
fed, both for the confirmation of his death , and for the my- 
(terie of our not onely death, bsit buriall vnto (innc, prefigu- 
red hereby. 

Fourthly, that all this was vmlergone for our finnes onely, 
is plentifully teftiried: 1 by himfelfe faying, lamthe geodfhep- 
heard, the good fhepheard gitteth his life for his fheepe, then by his 
enemy fiiphas the high Prieir,faying;That it was expedient, 
that one lhould die for the people, & not the whole nation to 
peri(h,which he fpake,not of himfelfe, but being high Pri.-ft 
F 3 for 



Ioh.1p.34. 



l-Proofi. 
i?.3«- 



Efa.539. 



+Preofi. 
loh.io. 11. 
Ioh.11, ?c« 



54 



Rom. 4. 

Ipet i. iS. 



Eph.J. 

'Hc'o.8.12. 



lloh.3.1** 



T#* //W Article. 



for the yeere Prophetically: Trjmlly jby his ynerring f truants 
the Apoitie iVtf/daying; H> IV*^ delivered to death favour finxes, I 
.indrojeagainefrr our iuftifcatiofs: St.Pf/^fay ing; JVe are rede e- 
meti^ot with corruptible things ,1m t with the precious blood of lefus 
Chrtfti to omit what is faid to the fame purpofe,in the Epiftle 
to the Epbefians,£fr *4»* himfelfifrr hi* Church jefanftifie it .- 
and in the Epiftlc to the Hebrevvcs,T/;<? bloedofBuls &■ Goats, 
is potable to dcUxer, or clearfc from finjknt that of the Son of God: 
And thai of St. John, Hereby \\>e perceived hi* lone, that hee laid 
downehis life fir w:with infinite-like places. Nay 5 it is the plain 
prophefre o'iEfay, He Wasfmittenjor ourfns, stndbrokenfor our 
iniquities \ the chaftifmemsj 'our pewe is vpon him, andWith his 
ftripes we are healed. And to the fetting forth of this, tend all the 
types & figures of hmijthat were before his comrning. All the 
Sacrifices & flaying of fheepe,aud oxci^caiueSjlambs^nd fa- 
thered fowlcs,madeby the lewes, irti&iypts aad rnr.dovves 
of this grand faciince 3 foi the expiation \ >f u , :ren 

had (imicd; K},cy were appointed to ferjrfg tklc iacrifice^that 
Exo.19-3^- j they might be forgmen A andmorc fteciaiiy^a iambc was d 

] flaine in the morning , and a Jam be m the euening, eucry day 
continual! y->>yhich .in w^h was the Lamb of G:-d J efts Chili. 
\ xty\ taLs away the lins oftbc world, Againe, hi that was not 
i jcircumciied, muft die, as none of Gods peopJc^nd the blood 
! of the Lamb in thepaffuouer, ftriken vpon the vpper pcfi of 
i the doore,dcliuerul from the dcftroytr.Lafd y.thc brazen £1 
! pent healed them ,tliat looked thcrcupon.bcing:et vp nioft in 
Ioli 3.14- ! the vviidqriies: fp doth. I(6tf C'wif hea'eall mcb,js by t he ey e 
>okc vpon him ? bdng lifted yq&vjkid the crcffe 3 as he 
I Irimfelfe applies itjaying, 4s Mofes lifted zp &he Serpent w the 
Vv Udcrnes-j [0 mufl th.e Son of Man be If ted vp,\\hkb he fvsk? Ig- 
. gr, What death hefhouid die,. And thefc his horrible futier- 
; ings mutt necdes be for our fins,for he himfcife was without 
1 Pet.*. ;i- ; rm : ?•&#$ && V** guttefonndht his mouth ^either did he a;;yftr,. 
1 . 19. ; He "toot the vndefded Ltimbe of (jod.andn hhotit fpot : He WM led 

Efa< 5 5- \ja a frcept to thefiavghtcr, without any defcrt of h is owne, fo 
Luc.»3 .4- tha* he was abl % to crnil •-jngc his enemies. Which ofyr,y can *c- 
cufe v>: offu\ dmfelfc conftffctb,thai- he famd in 

him r.o iV $#W wife ; that he was a I&R man. 

Touch- 



loh.f- 






The Duties. 



Touching the duties,w hereby wc are to fet forth our faith 
herein. The fiiftis godly forrow,in bewayling our iinnes,the 
onely cauie onhefe great (Mferirags of our deere Sauiour.The \ 
women that followed him to his death , wept for him moft 
pittifuliy,but heinftmcts them belter ykying^Daughters ofle- 
ru(aUm>\»eeps not fir mefa:t weepe fir your Jc lues >and fir your chil- • 
drcm So are we to weepc for our felues,thecaufe of this hea- j 
uinuTe being our r.aughtindVe. They JbaU fit him y tohom they ' 
have pierced (faith the Prophet) and [kali weepe euery family a* 
farty&c.io there is no true Ifraelite fo ftoically void of all mo- 
tion,but he wil weepe to fee,how by his fins he hath ftricken 
:hrougb,as it were,with forrow,his moft louing friend, rha- 
fter 3 and maker. If a man hath fooliflily run into any fuch yn- 
lawfiill anions, as that he muft nzedes die therefore, or fomc j 
fpeciali friend, vuto whom his heart is molt intirely knit : he j 
is more then hint-like hard, if it pricks not his very foule,and ; 
much more if a woman hath done thus, and her oeft beloued ;. 
husband muft i'uftcr. But fuch is the Lord lefus vnto vs,aml fo 
ill decerning are the acTions,which wc haue 3 and doe daily run ; 
into, either we our felucs inuft die therefore, and ftillmoft j 
hideoufly liue,cuer dying,or our beff friend in the world(vn- ! 
to whom we are a fpoufe,and he the husband) muft lay down 
his life for vtf,yea,he hath doneit,and we cannot but daifybe- ; 
hold it in the Gofpefl. O then let vs weepe with Rachel, and j 
not be comforted, let our hearts breake with forrow for our 
fo heynous iniquities,and let itcontinually afflict vs inwardly, 
as wc are continually fubied to finning : and the rather for 
that fo doing we fhall be comforted according to thft.THeffed 
are thofe that moxrnc, fir they fhall be comfirtcd : and godly forrow 
breedeth repentance vnto faluat ion ncuer to be repented of. 

The lecond duty is the mortification of our fleftily members 
& finfull concupifcences,& that for three fpeciali caufes:Firft 
becauie that by lining ftill in fmne,we come to be acceffary to : 
this odious murdering, & killing of the lord of all : For they 
that Hue obftinatly in finne/fc crptcifie againe the Son ofCfsd y anJ ! 
inakz* mockj>fhi?n> Co far are they from beleeuing in him era- J 
ctfied Their daily praCtife is to drawC/W/? vnto thecroflTejto | 
driuenailesinto his hands, anef feetc, to fcofre at him, and to j 



55 

r, Duty. 
Godly lor- 
row for fin. 



Luc.23.28. 
Zach.iz. 7, 

Epnc.j, 



a Cor.7.10. 

i.Duty. 

Mortifica- 
tion Of fill. 



r 4 



runne 



5<5 



Rom 6a* 



The fourth Article. 



l.Duty. 

Patienccift 
faffcring. 



Mat.iJ.aj 



r. J. 12. 



runne him in with a ipeare to the very heart, howioeuer in 
word they defie and fpet at fuch pra&ile. 

Secondly, becaufe all fuch, as vnto whom Chrifts death is 
eff.ctuall to doe away their finnes, are conformable vnto him 
in his death, and buriall. All that are baptized into Chrift ,haue 
put on Chrift & are by baptifme buried with him imn his <Lath>&c. 
If the head be dead, and buried, the members cannot bealiue 
fti!l,no more can any true member of Chrift, be aliue vnto (in, 
fuch as is euery true beleetier : he dcth but prate then,and not 
beleeue that Chrift was crucified, dead, buried, whofoeuer 
iiueth ftill willingly in any finne. Thirdly,becaufenoman fol- 
lowing the trade of finne,can be Chrifts difciple. For luch an 
one muft deny himfelfc, that is,to be as he is naturally and ac- 
cording to the carriage of hisowne difpofition,and ib follow 
Chrift. He muft forfake all and goe after him, if occation re- 
quire,father & mother,brethren and lifters, houfe& ground, 
and life it felfe,that is,all profits,alI pleafures, and whatfoeuer 
moft precious things might be an hindcrance vnto him. As he 
that would be into any mans feruice entertained, muft vtteiiy 
forfake his old feruice vnto his Mafters enemy,cthcrwife he 
cannot belong vnto him : No more canft thou belong vnto 
Chrift, if thou be ftill exercifed in the works of finne, his vt- 
ter encmie. Befides bekeuing the fuffc rings of Chrift pro- 
cures wonderfull loue of Chrift, and where chis loue is, there 
is a continuall endeauour in all things to pleafe him. If thefe 
things be fo, if the Sonne of man fhould come now to Judge- 
ment, fhould he finde faith vpon the earth £ I fcare hee (hou]d 
finde but a very little > and but in very few. 

The third duty is patience & ioy in f uffering any thing for 
Chrifts fake & the Gofpels,as thole which are glad of any oc- 
cafion to ftiew their loue for fo great loue of his. And we are 
chiefly to reioyce herein for two caufes.Firft,becaufe that by 
fuffering wee are made like vnto him , according to this his 
fpeech, whereby he encourageth hisdifciples: It is)X>e8firthe 
Difciple if he be a> hi* Mafter, & theferuant as his Lord, and we 
ftiartl be rewarded like vnto him afterward, for he faith, Re- 
ioyce andbeqlad, fir great is your reward in heauev. We are to be 
like minded vnto friah, who being bidden (when hcecame 



weary | 



The Duties. 



57 



weary from the warres, to goe to h is owne houie, to cheare 
vp himfelfe, and to delight in the company of his wife) an- 
fwered,nay ,my Lord Ioab,&c.\) es in tents in the fields,& fhal 
I doe thus, furely I will not,and fo was content with his,per- 
haps 3 hard lodging amongft the Kings feruants : fo do all true 
C.hriftians fay, what; did my Lord lefus fufrer pouerty, hun- 
ger, thirft,violence and wrong, was he harbourlcfle, abufed, 
and banged on the Croflc , and fhalllneuer thinkemyfelfe 
well, but when I am rich, honoured, and abounding with all 
good things oFthis life ? God forbid,! will be glad rather, if 
I be counted worthy to fufrer with him cro{les,perfecutions, 
troubles, or death it felfe. Secondly, becaufe that in fuftering 
for his truth, he doth grace vs, for fo much as he takes vs for 
his Martyrs , and wkneflfes ; as if the King fhould choofe 
certaine men out of his dominions to be his Champions, to 
maintainehis honour, furniihingtheminfuchfort, as that 
they could not be ouercome, though they mufl flriue, and 
take great paines in playing their parts , yet they would doe 
itcheerefuily, and ioy much herein, for that they would take 
it as an honour done vnto them by the King, more then vnto 
others : foreuen thus doth the Lord Ieius honour thofe, 
whom he calls forth to fufrer for his truth;they be his Cham- 
pions, chofen to maintaine his honour, and he prouides affu- 
redly fo for them, as that they fhall ouercome, according to 
that glorying of Paul, In all things We are more then conquerours 
through him that lotted vs. And this was it,that made the Apo- 
ftles glad for being beaten. They reioyced, that they Were coun- 
ted Worthy to fuffer any thing for hisf.iki. 

The fourth duty is, to remaine vnterrified with the pangs, 
and approaching of death vnto vs , becaufe our Lord Chrift 
hath died, and in dying hath ouercome death, hee hath taken 
away the Ring of death, which before made it terrible : for 
the fling of death is linne , and the drength of finne, is the 
law,bu: for the one he hath fatisfied by his death,the ftrength 
of the other he hath ma £to ceafe by the liberty, which hee 
hath brought vs 3 inft muchasv\earenotvnderthelaw > but 
vnder grace. So that now we may challenge this our greateft 
and moft terrible enemy with the Apoftle. Death Where if thy 

_ fl in g> 



2.5am. ii. 



Rom. $.37. 
Aa.5.41. 



1 Cor. if. 
Rom. 6. 



-li 



Hcb.4. x$« 



The third Article. 



Ruf. in Ex- 



Of Chrift< 
deferent intc 
hell, dine J 
opinions. 



fting,hell where is thy viUory ? Death of it felfe indeede is moft 
fearefull, as being the wages of iiniie, and the pafoge to eter- 
nall pangs; but Chrift by dying; hath altered the nature of 
death ; of a curfe, he hath made it a blefling, of the paffage to 
hell, hee hath made it the entry of heauen to all the faithful!. 
Againe, though our gne r e in our fickneflfes bee great, his 
pangs were greater, and to he hath had experience of our mi- 
feries , and (b cannot bat hauc companion, and prouidethat 
wee ftiall not be tempted aboue our power, and in good time 
deliuer vs out of all our troubles. 

£>uefl.i6. Which is the third degree of his humili- 
ation, and in which words * 

Anfw. Thirdly Joe defcended into Hett, that I might be delis- 
ted from Hell> and ever lofting de.ithjn thefe^ords, he defcended 
into Hell. 

Explan. This claufe was wont of olde to be inferted into 
moft of the confcilions of faith: as il*fm faith % Sc ier.d* eft, quod 
in ecclefta Romano, Symbolo non hahetnr additnm. We muft know, 
that it is not added in the Creed of the Qhpirch of R ome:and neither 
faith he y is this fpeech had in the Churches of the Eaftyst the mea- 
ning hereof feemes to be the fame frith this: He wot buried \t is not 
in the Creed councell of Nif*£ianc in the Creed of Athanafifu, 
nor in the Sirmianmor in the SardiaUjiior in the fir ft: Toletan, 
nor in the Ephtflue, nor .in the iirft nor fixe Conftantinopo- 
htan, nor in the Calcedon councils, nor in many other ancient 
confeflions, and tra ftates written by the learned Fathers, for 
the fpace 0^400. yearesand vpward. See Pi*kc dcmonftr.pn- 
blematis. page 1 2p.£r£. Notwithstanding it is now, and may- 
well be an article of our faith, or at the leal} this third degree 
of Chrift his humiliation, let downe vnder it. Abou: the 
meaning of thefc words great difputations arc hek!,& whole 
bookes written,to leaueall which, onely fignifie briefly, that 
thefe words are interpreted fiue manner of wayes. 

Some holding them mcerely literal ly. He defcended into hell, 
that iSjWcnt into the place of the damned, or fome lower pla- 
ces thereabout. They which vnderftand it literally of the 
place cf the darnaed, fay, that hec went thither to triumph 

ouer 



Cbrift his fujfertngs in Souk. 



59 



ouer all the damned Ghods, anddcuils, bis enemies. They, 
which vnderiland it of fomfc place thereabout, lay, that hee 
went thither to free the Patriarkes , that were detained for 
their original! finne in Limbo. The grounds common to both, 
are both that to the EphdhnSjHe defcended into the /ower pan j 
of the earth, and that CO Teter : TZy Which Spirit het Went, *nd 
preached to the-fpirttJ thatWere inprifon^hich Were dtfobedient in 
the dayes of Noah 3 and that of the Pialmift, Thou Wilt not leant 
my fox-lei n hell. But the laftfort, that (land for Limbo, haue 
tome fpeciall allegations bcfides,as that to the Hebrewcs. The 
Way into the holtrfi ojaliivoi not yet opened, whilftthe firftfTabtr- 
nacle was ft an ding : And againe (peak ing of the Patriarkts,- he 
faith j All ibefe died., andreeeiucdnot the prom ifes. 

Secondly, others againe hold them literally, butexpound 
%j£t the graue, faying that, Hce died, and w,t< buried, that is y 
annoyntc I to the bunall, and deft ended into theScpptlclxr. 

■ - Thirdly *ot hers interpreting *'e/Vf tbegraue, make thede- 
fcent to be iiguratiue thus, he defcended into hell, that is,remr,i- 
ned in the g.raue vnto the third day. 

Fourthly, iome others interpret it as an Idiom, or pbrafe ' 
peculiar to the Greekes. tuttw&i* cl< o.S», He defi ended into hell, \ 
that is , was in the eftatc of the dead , for thus the Greekes 
were wont to /pcake of a man departed $ - whether good or- 
bad. 

La:T-y, fome others hold it to be me: rely ^guratiuely fpo* . 
ken , Hee defc(ndcUi;?to hell , that is, ftrffcrjed the torment 
hell , viz, the anger of God agiinil the dimes of all the E'ecl 
piwred forth vpon his ioule , drilling him into that bloody 
agony.ig the garden, and making him cry out, tAIy god s my 
God, Why haft iIjgh ftrfaken 7ne+ 

Now of all thole, that which (lands for Limbo is to be ex- 
ploded , as by dehor found potitiue reafons drawne from 
Scriptures: loin regard alio of the impertinency of the pla- 
ces alleadged : for mthat to the Hebrevves : The Way into the 
holicft Wat not yet opened, is meant nothing elfe but that, which 
in more words is there cxpreifed, t-'/^.heaucn and happineiTe, 
the redemption of man, as verie 1 2. was not obtained by the 
feruicedonein this tabcrr.a :1c : an J in the ether, thdetiying 

re- 



Ephc'4.?. 
1 Pct.3.19. 

Pfal.16,10. 
Hcb.9.8. 

Kcb.H. 



6o 



The fourth Article. 



receiued not the promifes, is meant, the incarnation of [efus 
Chrift fo long before, and fo often promifed, but not fentin 
their times. 

The fecond interpretation feemeth to me too much drai- 
ned , and maketh this fhort Greece needielly to labour with 
tautologie,for what elfe cm this import, He was buried,that 
is, laid in the graue, and defcended into hell, that is, went 
downeinto the graue, as if it had beene laid, Hee was buried, 
and was buried. 

The third not much different from this,and onely fhc weth 
that this his buriall was not a meere tranfeunt acl or paftion, 
but had a due continuation by his body k> remaining , in flaw 
quo, till his refurreclion, which me thinks isfuiriciently im- 
plied in the fpecifying of his buriall, and rifmg the third day, 
importing that for that interim his body lay ftill in the Se- 
pulchre. 

The fourth l nterprctation hath farre more probability, 
this Creed being compofed by thofe, who fitted it not onely* 
to the Greeke ftile, (in which language it was written) but 
alfo to the Hebrew ordinary phrafe, which foundeth in this 
fafhion, (peaking of a dead man, namely, that hee is dead and 
gone do wne into Sheol, which whether you tranflate,hell or 
the graue, or (ome place of bliffe, it doth not heereby fpeci- 
fie any of thefe diltin&Iy, but onely pointethatthe ftate and 
condition of the dead ingenerail, and confidereth them by 
aconfufed motion , as oppofite to the ftate of the huing here 
vpon earth. So that by this conftruftion , heere is to bee 
meant, that our Sauiours, not body onely, but foule alfo did 
for this meane fpace vndergoe the common lot of feparation 
the one from the other, and fo remained in the ordinary eftate 
of others departed in this life. Howfoeuer it be yeelded that 
this phrafe may well beare this fenfe ; yetbecaufe both thus 
much is implied in the generall word of Cnrifts being dead, 
(which muft need'es meane a true death , putting him m the 
common condition of other dead men)and forafmuch as thefe 
Words of defcent,&c. doe rather import fomewhat added to 
his death and buriall, the more currant expofition is to make 
it a feuerall and different Article, or Parcellof our Sauiours 

per- 



Chrift bis fujferings in Scule t 



61 



performances : and fo we will now confider in the remaining 
Interpretations. 

That Branch of the firft Interpretation , auouchirig that 
our Sauiour did fometime in tndm mortii , really defcend in 
foule into the place or the damned , is moll literal! , natural!, 
and agreeable to the words , no way lyable to Tautologie, 
nor repugnant to the analogie of faith ; but contorting with 
the plainetermes of Scripture , and teltimony of ancient Fa- 
thers. Iti this fenfe the Church of England, in the firft times 
of reformation, fecmeth tovnderftand and interpret this ar- 
ticle ; both by infilling vpon the direct words , in the booke 
of Articles of Religion, where the truth and realty of Chrifts. 
defcent into Hellisauouchedin the fame manner with the 
realtieof his death, &c. asalfoby-the Explanation thereof 
in the larger Catechifme authorized by our Church , called 
Nowcls Catechifme. The end of fuch dtfeent might well bee 
to tryumph ouer Satan in his owne dunghill and dungeon, 
and withal I there to vpbraid vnto the damned fpirits of ob- 
ftinate men , what a gracious and glorious Sauiour they had 
neglected. Though fbme be of another minde in this poynt, 
yet I fee no coactiue rcafons out of Scripture , or otherwife 
brought by them againft this plaine literal! con fl ruction. 
And cateri* paribus, why fhould not the authority of our Mo- 
ther the Church of England ouerfway ? For my part , in my 
priuate opinion, I haue much inclined to the fifth interpreta- 
tion , applying this defcent into hell parabolically to the dik 
mall apprehenfion of Gods wrath lying hcauy vpon the foule 
of Chrift, and reprefenting the paines of hell due to vs. The 
reafonsthat perfwadethat our Sauiour vnderwent fuch in- 
ward fufrlrings in his foule, are. 

Firft , if hec had not fuftlred extreame torments in foule, 
(befides what he fuffred by fympathy,through bodily pangs) 
he mult either rune beene weake, and ouer-yctlding, orelfe 
haue difkmbled, being without forrow, when lue cxprefTed 
fo great forrow , (as one faith , that Hillary tbmctimes held, 
but afterwards recanted , making a found confefTion of his 
Faith : ) for if Chrift did not truely futter, wee are not truely 
redeemed, orelfe the Saints of God, which are by infinite 

de~ 



Artie. 171 



Stxt. Ssb. 
nenf. Btbi, 
Vairutt. 
It- 6 Anm. 
53- 



62 



The fourth Article. 



Mat.2fi.28. 



Lak.*2 
45,44- 



verfc yo. 
Hcbr.f.7. 



degrees, more weake then Chrift, God and Man, mult bee 
acknowledged to haue had more courage, and magnanimity, 
when they haue been vnder extreame torments, then he had. 
For before his paffion vpcn the croffe, he was very hestuy, &• 
much troubIed,in Co much as he (aid, iMyfoule is very heauy, 
vcrfe 39.40 euen wto the death \ & prayed three times, if it were poffible, 
I that the cup might pafefiom him: at what time alio his paffion 
! was noted to be Co great,that he fwet with paine,andhvfweat 
j 'Was like drop* cfbloed i andun Angel appeared from Heaven com- 
\ firting him: whereas weake men haue by Gods aftifhnce 
I ioyfully prepared themfelues , and haue beene ready to meet 
with the molt extreame bodily torments. Againe, in the 
time of his Paffion , what a wonder full dcale of fear e was he 
Luk.24.4tf. & r P rlzecJ withall,when hecryed out , CMy gcd.my God,why 
\ haft thou forfiken mee f yea , and hee cryed againe the fecond 
! tiroe,and gauc vp theghoft : whereof mention is made alfo in 
the Epiftle to the Hebrewes : In the day ej ofbisflefl, he did of. 
fir vp prayerf and fupplicAtiom Vrith ftrong cryings andtearesto 
him that was able tojauc him from death , and Was alfo heard in 
that tyhich hee fiared : whereas weake men haue been vnder 
crucll tormentors hands with vndaunted courage to the afto- 
niflunent of the beholders. Now there is no Chriftian but 
i will acknowledge that Chrift was. ten thoufand times more 
able to indure any torments. , then any of the molt confhnt 
Martyrs that haue furYered for his name : and if hee were 
' without all companion more able to* beare : whence could it 
happen that he was prefled with fuch forrovv, heauine{Tc,and 
feare , but for that hee alone furfercd more then all Martyrs, 
if all their fufferings were put together ener fiucc righteous 
i asfbelio this day. And how could he (uffer more, but in his 
Soule wherein hee felt the wrath of God , which is infiip- 
portable to men , and Angels ? Heereto is added this reaf on 
alfo,Chrift did iiiftaine the perfon of t.he faithfull,who with- 
out him were ail mbieel: , not onely to bodily fufferings , and 
death, but to the euerlafting dcith of the (bale : now the only 
way whereby God is pleafed to deliuer vs heerefrom , is by 
fending Chrift to bee in our ftead , and more or lefle to furfer 
that^which we for finne fhould haue fufteredjwherefore it is 

faid, 



Arg 



Chrift his fufferings in Soulc. 



(aid , He Wat madefthfer vs that krew nofinve, that Vrc might he 
made the r'tglteoufnes of Cjod through him. And, Hee tocksfiefi, 
that hee might dejfrcj through death t him that had the fewer of 
death,i\mis,the'De#ill. 1 herfcre Analogic inferreth, that as 
the Lord kfus fufrered for vs in body \ io hee fiificred in his 
foule alio , and thereby hath perfectly redeemed vs in both : 
but how,and by what particular paflions hdufTered in foule, 
is not reuealed, and therefore by vs vnutterable, Onely we 
muft know,that how great (ceuer his pnflions were, he did in 
the end ouercome them all,and by the way, though he feared, 
i weat blood , and cryed out through want of prefent'fenfe, 

■ and appreheniion of the vnion with the diuine narure , yet 
the diuinity was n< uer feparated from Chrift lefus, but fup- 
ported him, and made him conqucrour ouer all, when he fee- 
med to be ouerccme. 

The Medication atfo vpon thefe fuf&rings of our Sauiour, 
is very need full and profitable to vs. 

Firft, the remembring of.Chrifts paftion in his foule, is an 
antidote to prefeme vsfrom 6n.For,though thou be fo ftout- 
hearted , as that no bodily puni fliinents can ieare thee from 
following thy will, and refolmicnin wict ee'iufTe : yet, doe 
but behold Chrift in his fpirimaii confiicl with Gods wrath 
due to fume, forrow ing, fwcating 1 wear of blood ; comfort- 
leffe, and crying out vpon his Fat her without nope , and it 
will make thee to tremble to thinKe j am 1 forward toerm- 
mit that which dotb thus anger the King of Heauen? that he 
would wot fhevv any countenance nor faucur,tbat hee would 
no whit fpare, nor regard his owne bddued Son, Handing in 
the roome of tinners , though his groixs and cries weat vp 
to Heauen. O then , if I doc thus , if I rot in the dreggs of 
my nnncs.how fnalll indure his anger? How regardlesvvill 
he be of me when 1 l"haii in my need eric for me rcy ? Surely, 
I frail with Sfau be fent away empty, though I fcek the bicf- 
fingwichteares. 

■ Secondly, it begctteth an exceeding contentment and 
comfort in ail our iickncfles, bodily pangs, and fufterings, 
Chrift lefus hath indured greal et pangs then any of this kind 
canbe,our (innes deferue greater then thefe-. Wherefore,as a 

poc 



i.Cor.J 21 

Hcbr.z.14. 



i.TtHtie. 

By the re- 
membrance 

cfChrifis 
fufftrtngs^ 
tofesre 
rofinne. 



Hebr.n.jc 

2. Dfitic. 
fey iv »& 

booLtlyfuf- 
ftnngs. 



*4 



The fourth Article. 



Qhrtft *be- 
Atent to tht 
Lap;. 



Gal.44. 



PhiU.8. 



poore prifoner in for fome capitall crime, but agaitie releafed 
for his life , and onely chaftifed with iome few ftripes, will 
reioyce in the middeft of thefe hispettie fufferings, remem- 
bring what he hach efcaped : So we, being in mifcry in this 
world, but deliuered from the euerlafting torments due vnto 
vs for our offences, cannot but reioyce in the middeft heere- 
of, feeing wee haue efcaped that mifery , ten thoufand times 
greater. 

Yet I fincerely confeffe,that though thefe reafons and mo 
tiues bee yeelded vnto,as prouing the truth of this doclriue; 
namely, that Chrift did thus fuffer in Soule ; yet they inforce 
not , that this muft bee the fenfe of this Article. There are 
many true pofitions in diuinitie , concerning the actions and 
paflions of our Sauiour , which are not euident Articles of 
Faith, nor dire&ly intended by any parcell of the Creed. So 
then , I neither preffe vpon any mans iudgement herein, 
nor obtrude mine owne ; but rather referre both my felfe 
and my Reader to the iudgement of the more learned in 
our Church. 

gxeft. *7. Is this all the humiliation of the Sonne 
of God for our redemption i Did hee no way elfe a- 
bafe himfclfe for vs t 

Anfw. Yes, hee became obedient to the Latv alfo, that by hi* 0- 
bediettce andrighteoufnejfe , Wee might fiand righteous in the fight 
of God. 

Sxplatt. Howfoeuer this bee not expreffed in the Creed, 
yet is itimplicitely fet downe , in that he is fayd to bee made 
man, borne of the Virgin CMary , and to haue fuffered, that 
is y to haue been obedient to fiiffcrings : for, being man, he is 
vnder the Law , as witneffeth the Apoftle , Godfent hi* Some 
made of a Woman, andmade vnder the law, that he might redeeme 
thofethat Were vnder the law : and becomming obedient, euen 
vnto the death of the Crofle, his obedience to the will of his 
Father cannot but bee admirable : and S. *Taul Teemeth hence 
to extoll it,(aying, Hee became obedient to the death } enen to the 
death of the croffe. And that which may thus be gathered from 
the words of this confeflion, is plainely teftificd in fundry 
_______ _____ places. 



Carcfidmjfe in doing God- will. 



places. Hrft , that hee obeyed the whole Law o~ Goci , Slid 
then that hee did this for vs, that wee might i e accepted for 
obedknt and righteous. That hee obeyed the whole Law of 
God, is teftifiecf, both generally , I came notQ a. ih htc)todifi 
(olne the Law andthe Prophets , but to fJfiU the?n. And ?gaine, 
as hath beene already fhevved , in that hee was vn-:;lamcable, 
and without (pot, and no man could accule him or finrie : and 
particularly, for that no duty required by the Law morail,or 
ceremoniall,was omitted by him. The loue or God required 
by the morall Law,did fhew it teife in him, when hee whipt 
thofe out that bought and fold in his houle ; and when be ve- 
rified that Prophciie, The zeafe of thy Houfe hath eaten me vp. 
The loue of man in him abundantly appeared , m his v inva- 
riable going about to doe good , in his rree healing of difea- 
fes,and cafting of Deuils out, and in his compaflionat feeding 
of thoufands fundry times in the wildernes,beinglike other- 
wife,to peri(h. Againe,for the ceremonial 1 Law. He vpas cir- 
cumcifedthe eight day, andhii name called lefus : Vohen the dates 
of his mothers purification ^toere accompUfhed, he "toot prefented in 
the Temple j and an oblation offered for him according to the Lave. 
When he had clenfed the ten Lepers,he bade them go, '& of- 
fer their gift, which was commanded by the Law<5f Mofes; 
and fo he did euer,when he had clenfed any. He kept the Sab- 
boths of the Iewes,he frequented the Temple, and kept the 
Paffeouer :and Laftly,beingan high Prieft,hefacrificed him- 
felfe vpon the Altar of the erode, for the finnes of his people. 
All this hedid and that neceffarily, because the firft Taberna- 
cle was yet (landing, nothing ceremoniall wasdifanulledjvn- 
till the rent of the vaile in the Temple,at his death,and the re- 
fore he could not haue been perfectly righteous, had he omit- 
ted any of thefe things. 

Secondly, hee did all this for vs, that weefinfull creatures 
might become righteous through him,according to that, He 
is made ofgodvnto vs Wifdome, righteoufneffe^fanUtfication, and 
redemption. And in another p.ace, ThatVte might be made the 
rightcovfneffeof God through him. And more largely to the 
Romanes, That tyhich vou impeffible to the L-mjn as much as it 
Vras Weal>e, becaufe of the flefh, Cjod fending his omte Sonne in the 
Cj jimilitude 



65 



Math.5 *7' 



Luk 2.21. 
21, &c 

Luk. 5. It. 

Matt.26. 



Hcbr. 9.2?. 
Cbrtftful- 
filstheUvr 
for Vf. 
I.Cor.2.20 
2 Cor. s. 

Rom. 8. J. 



66 



The fourth Article. 



l.<Dutse. 
Chtertful- 

nejfemftri- 
uing to 
^eepe the 



JirnflittiAe cffafaRfttfacondenincdJinnem the fie Jh J hat thatrhb- 
teoufnes of the Lav might bee fulfilled in vs : that is , that Ieliis 
Chrift bis freedome from fmne,and perfect righteoufnefie in 
keeping the Law,might turne vnto vs to righteoufnes. We 
could not keepe the Law, neither can wee perfectly, as is de- 
clared at large in the feuenth to the Romans, and many other 
places : Now it is not enough thtn for vs, to obtame eternall 
life , that the Lord fefus frould beare the punifhments due to 
our iinnes, but hee mud alfo fulfill the Law for vs, according 
to that, 1>o e this, and Hue. 

The duties, which we muftperforme to (hew our faith in 
tbis,are thefe. Firft , cheerefulntfk in Arming to fulfill the 
will and Law of God,inall things : for though we be vnpro- 
fitable feruants,when we haue done what we can, yet this is 
our comfort, that through our Lord Iefits, wee are good fer- 
uants , that wherein we art: wanting, he hath fulfilled for vs. 
A Scholler is commanded to make iuch an txercife, as hee is 
no W3y able to doe : a feruant is bidden to carry iuch a bur- 
then,as he hath no ftrength,or power vnto : Now, this may 
vtterly difcoxnfort both the one, and the other ; and becanfe 
they knew they fhail vndergoe ftripes , what paines foeuer 
they take; it may iuftly harden their hearts againft all paines : 
but admit,that theScholler hath a friend to help him,that the 
feruant knowes, how otherwife to prouide tor his carriage, 
they willreadily , and with a good chcere , goe about their 
taskes appoynted vnto them.We are the Lords Schollers,we 
are the Lords feruants ; the exercifes appoynted vs , bee too 
hard , our burthens too heauy : but we haue here a fuiricient 
friend that helps vs,one whofe fhoulders are ready to be put 
vnder euery burden,that ouerlodes vs ; Oh then how readily 
ftiould we goe about our taskes , how checrefully fhould we 
ftrine to doe whatfoeuer the Lord hath appointed vs: feeing, 
! that in fo doing , wee (hall affuredly pleafe him , and haue a 
bountifull reward,euen euerlafting life. They of the Church 
oFRome are afraid , that by teaching this , all good workes 
would bee neglected , and therefore make men beleeue, that 
they may perfectly ke pe the law ; yea , and doe workes of 
Supcrerrogation alfo, more then the Law rcquireth at their 

hands ; 



Cheerefulnefle m doing Gods mil. 



hands: but you may eafily perceiue, by that which hath 
beetle fayd , bow Utile caufe there is of any fuch feare. The 
founes ot 'Belial incited , meitwithout all grace , growe fe- 
cure heeretiprn , and endeauour to doe nothing themfelues, 
becaafe Chrift hath done all for them : but they are fovvly 

The 
'cr vs t 



6 7 



decerned , as they (hall finde to their cod another day 
Apoftle faith not (Imply , Met hath fulfilled the Law fc 
but with this addition, Vfhkh Walke not *ftcr the flefb, fat after 
the/pint: that is,for vs,which would faine be rigbteous,and 
keepethe Law our feluts,but through the weakenefle of the 
flefh 3 are not able , hee hath done nothing therefore for thef e 
fecare per ions. 

The fecond duty , is to call out the Anchor of our hope of 
eternall life , oneiy vpon the righteoufnefTe of Chnft Iefus, 
aud not vpon any merits of oar owne, no not w hereunto we 
are inabled, by the merits of Chrift Iefus. For, as he fayd 
vnto7W, Mj grace is fifficiem fir thee , fo may it be fayd of 
his merits and righteoult:effe. His righteoufheffei suffici- 
ent for vs. Either it alone muft make vs righteous,or not at 
all,that muft not doe fomewhat,and our owne righteoufnefTe 
fomewhat , the Lord will admit no fuch partnership : But if 
it bee of grace, it it no more offtorkes, faith he, elfe. Were grace 
no grace i if of Vtorkes, it is no more of grace, elfe Vvere 
Voorke no more Vc.ifrk*- Oar good Vccrkes are ordained of (jod , a* 
a Vtay to eternat Ufi > that Vece fbould Vtalhe in them : They 
merit nothing, left any man fhould boaft. Let the Roman 
Catholiqucs therefore fit at anchor heere, if they will, let 
them build their hope vpon this fandy foundation : but let 
vs flick faft,and remaine vnmoueable vpon the Rocke Chrift 
Iefus , let vs looke for the fweetening of all our imperfect 
goodworkes, from the perfume of his righteoufnefTe , that 
thus we may be fare to bee accepted before God his Father, 
at the mHv* 

j^/^P-sSU In which words is his Exaltation fet 
downe,and how many be the degrees hereof V 

Anfw. In thefe Vtords ,• The third day hee r$fe again* from the 

dead,and afcendedinto Heauenjhejttteth on the right hand of God 

9 2 the 



Rom.? 4 



2. Dutie. 

To relte 
onely ypt* 
Chrtjt. 

i Cor. 1 2, 



Rom. 1 1.*. 



Ephef.z.io 
vcrfc 9. 



68 



i.BrAnches 
of the fifth 
Article, 



The fifth Article. 



Matt. 28. 
Marke 16. 
Iohn20. 
Luke 24. 



the Father Almighty, and from thence he J7m/1 come to indge both 
the quick: *#^ the dead. And of this there be three degrees alfo. 

'netl. 29. Which is the firfband in which words 1 



Anfvv. Tirft,in that he arofe againe from death to lifi, and of- ; 
cendedvp into heauen , in thefe Vvords : The third day he aroje d- 
qainejrom the dead,and afcended vp into heauen. 

Exflan. As the Lord Af/^,taking vpon him the worke of 
our Redemption, was greatly humbled, as hath bin fhewed ; 
fo when this worke was flnifhed, he was againe highly exal- 
ted; and looke by what deps of humiliation he defcended,by 
the like alfo he afccnded,till he came to the height of his glo- 
ry, beginuingfirftto rife from the lowed , in that out or the 
ncthermoft earth,hegoeth vp to'the higheft heauens Of this 
Article there be two Branches : The third day he arofe againe, 
from the dead, is the firft : He afcended vp into Heaven, is the 
feconcl. Concerning the firft: Be'ng layd into the Sepul- 
chre by Iofephot Arimathea , and a great ftone rolled to the 
doore of the Sepulchre, a Watch alio was fet to keepe his 
body,ltft his Difciples fhould come by night, and fteale it a- 
way,andfay, He is rifen againe : Being, I lay, thus ftrongly 
guarded, hee is not hereby hindered , but powerfully riftth, 
and commeth foorth of the Sepulchre,t he third day after his 
buriall, which was the Lr rds day, or firft day of the weeke, 
as he had foretold vnto his Difcip!es»Prcofe ror the grounds 
of holy Scripture,from whence this is taken, the Hiftory re- 
corded by the. foure Euangelifts , doth piainely declare thus 
much, who doe all fet foorth his rifing againe, with the cir- 
cumftances thereof. Generally, this time was the time of 
the Paffeoner, tofhew, that the true Palcball Lambe was 
now come into the world , and the religious killing of all o- 
ther Iambs, as meercly a figuratiuc , and fhado wing cercmo- 
rr, fhould now cca r e, the fubftance it feife being iv.hv pre- 
fent. Againe, it was the firft moneth , about the middeft of 
it,which anfwereth to our March, wherein in thisNorthren 
Hemifphereof the world the pleafant Spring doth begin, to 
fliew, that the earth did in her Kinde reioyce, to receiue the 
Lord ruiiued from thedead,according to that of McLmtthon, 

Ecce 



Chrifl his Refurreftie*. 



Ecce renafcentU teflatur gratia mttndi, 
Omnia mm Domino dona rediffefuo. 

See huw the Worlds grace renin 9 d doth /hew : 

With the Lord of all, allots return d anew. 
Thirdly, it was early in the niorning,before the Sun,to (hew 
chat a brighter Sunne, the S^n of rightcoufneffe, was rifen to 
the world. FourthIy,it was the firft day ot the weeke,when 
he had lyen all the Ic wes Sabbath in the graue, to die we,that 
they are dead (till vnto Chrift,that keepe their holy refts vp- 
on that day, as is fpoken of circumcifion ; If ye be circumcifed, 
Chriflfrofitethjon nothing : and to (hew that a greater worke 
was now ended , then the Creator of the world, viz. the re- 
demption of the world : and that, as vader the creation, the 
Loras retting day from that great worke, was the Sabbath of 
Gods people : fo, vnder the redemption,Chrifts refurre&ion 
day , and of ending a greater worke, became their Sabbath, 
to endure to the worlds end. Fiftly,it was the third day after 
his death and buriall \ no fooner to (hew, that hee was truly 
dead, without all deceit : no later, left through his longer 
tarrying, the faith of his Difciples (hduld turne into defpaire. 
No w,that he did rife againe indeed,and that he was not taken 
away out of his Sepulcher (as the lewes, his enemies, would 
make the world belceue) is diuerfly teftified ; and fo fully, as 
that it were mamcfull impudencie to deny it. Firft, he him- 
f cl(e foretold thus much, fometime darkly. Tet a little Vvhile, 
and ye fall not fee me, and a little While againe, andyefhallfee me. 
Sometime plainely . ax£r Ionah Was three dayes and three nights 
in the whales belly , fo mufl the Sonne of man be in the heart o'the 
earth. Sometime againe more plainely, The Sonne of man Jhall 
bedcCtuertdinto the hands offinners, and be crucified, andjlaine, 
and rife againe the third day. Secondly, as he foretold, fo that 
it came to paffe the Angels doe witnefle, Hee is rifen, he is not 
here, faid they to the women that came to imbalme him, Re- 
member how he fpakc vnto youthen he was yet in Galilee. Third- 
ly, Mary Magdalen ,who came & told the Difciples, that /he had 
feene the Lord, & that he had fpoken vnto her, and other deuout 
women, that followed him to the Crofle, concerning whom 
Cleophas, in his conference with the Lord, faith, Certaine wo- 
G 3 men 



69 



MelmnQb. 



Gal.M; 



Ioh.itf. 16. 



Met. 1 1.40. 

Math. 17. 
12.23. 



Luk.24.tf. 



Ioh.io.iX. 



Luk. 34.22 



)| jo I The fifth Article. 

men made vs aflonied y faying, that they hadfeene a vificn of An- 
! gels, Which /aid that he Was aline. Now by the way is to be no- 
te J, chat women firft of ail,of mankind, were vouchsafed this 
I ioyfull fightof Chrift rilenagaine,and chiefly fhe which had 
bin the fowleft (inner, Mary Magdalen, I mean not Mary the 
| bleiTed virgin,to intimate vnto ^e,that our comfort in Chrift 
his Refurredion, comes not to any, in regard of their owne 
worthinefTe any way;for then he woiild.hr ft haue called man 
2 Ccr, ii. to teftifie the fame, who is the head, the image,and gicry of 
God; or if not man,fome excellent woman,fischas Mary the 
j Virgin, or Elizabeth ; or if not fome fo excellent , one at the 
! lealt, not noted for fome great fault : But whereas hee doth 
| cleane contrariwife,he (hewes,thatas no vnworthinefle paft, 
' ; can hinder vs of Gods grace in Chrift : fo no vyorthineife in 
; vs being natural!,can f unher the fame, I : ourthIy,the very e- 
! nemies of Chrift,the wicked fouldiers that watched at his fe- 
Math. zt. ! pulchre,they came into the City, and (hewed the high Priefts 
ii ii. j how they were affrighted with the Angels, & Chiift his co- 
1 ming out of the Sepulchre : feus they had large mci:ey giuen 
| them,to iay,that vvhitft they ilept,his difciples came & ftole 
him away. VV hich their report did not difproue their firft te- 
! ftimony, becaufe fo manifeft a lye : For firft, it was contrary 
| to their knowledge,and notice giuen to the high Friefts ;. and 
I againe,the very words conuince them of lying, in(cmucb,as 
| that they fay, Whilft Wejlept, hi* difc/plesftolc him *w*j : for if 
theyilept, howdnrft they haue conrefTed it, their charge of 
watching being fo ftricl: and if it were true that they Q#pr, 
! how could they fay what was d^ne in the thne of their deep? 
I-ili.io.iy. i'Tiftly, we haue many wimeiles at once cf his Difciples, h.ce 
appeared to ten of them being together in one rcome,ahd the 
\ doore (hut, en the very day of his rcfuiTeclion,who certified 
! Thomas xh^n abfent,hereof ; & becaufe he was then incredu- 
I vcifc irf.iVj |-l6usjtightdayesaftcr he flicwedhiQifelfeagaine,vvben. The- 
i 7?Pds was among ft them atfbjvvho feeling & feeing the prints 
I of his han Js,and rect,& fide,made with the nailes,and fpeare, 
• cried out, OVly Lord, and my Cjod. Mcreoucr, heconcrtooke 
| two of his other Difcipks,the fame day wherein he arofe,as 
, they y vere traueliing to £mnaaus, and after much conference 

mani- 



Signesofd new life. 



7 1 



manifefled himrelfe vnto them; who fo defires to finde more 
witnefies, may fee the 2 1 .of lohnxhc firft of the Alls, and 1. 
Cor. 15.6. &c. And the feme was long before typically let 
foorthin ^Ada,m i call into a dead flecpe, whileft the woman 
was taken out ot his fide, and then wakening againe ; after 
which manner, Chrift Helping by death, had his fide woun- 
ded, w hereout came water & bloud (which giuethe very be- 
ing to his Spoulc,the Church) and then after a wh:ic,he reui- 
ued againe. Then was it fet forth in Ifi&l , w r hom his Father 
Abraham receiued, in manner, from the dead, being bound, 
and laid vpon the wood, for a facririce. Jonah was caft out of 
the Whales belly the third day, when he had beene before in 
the bottome of the deepe. And thus much for the teftimonies 
and proofes of this cauie. 

For the duties a riling from this Faith : they are two : i.to 
Hue as thofe,that be at peace with God ; For as he dyed for 
our fins,fo he rofe againe for our I unification, and being iufli- 
fiedbj faith We have pes.ee With God: btlorc,we were enemies, 
and (0 much at variance,as that we are faid, to haue bin with- 
out God in che world; butnow,this difference is taken away, 
and we are throughly reconciled. Now, that we may liue as 
fuchjWC mu(l pradile thefe 4 things. 1 . contentation, and ioy 
in tribulation,as is added in the lame place,not oneiy haue we 
peace with God, butreioyce in.tribulation: the Prophet Efay 
faith, that Heeoaue his che-J^e to the nippers, #nd hi.' backe to the 
pinchers, fir the Lwd Go*/, faith he,\V;//&f//> me ; and if the Lord 
will help vs,what can hurt vs,ir he be on our fide 9 may we (ay 
with the Apoftie, who can be againfl vs t 2. Becaufe our feli- 
city (lands in the continuance of this peace , wee mul'l by all 
meanes remoue whacfocuer may brcake it, & bccaufeiin fcpi- 
rates betwixt our god and w,vvee mud rcmonc this chiefly far 
from vs. 3. Becaufe fir angeneffe may cafily brcake off peace 
and loue,and familiarity encrcafethir, and cuts cffoccafions if 
any arifc : vve mud haue our Ligier-Amba(Tadors,as it were, 
lying in the court of heauen for vs. viz.our prayers by which 
wee may obtainethe continuance of this, and if any contrary 
occalion be offei ed,cut it otr'. Wherfore we are often warned 
oH this, Pray continual] } and in all thi-. s ? and Chrift 
G 4 by 



I Duty. 

To hue, a* 
at peace 
with God. 
Rom.4.& 5 
Oap.M. 
Ephef. K 

Rem. 5. 2. 



Rrni.8. 37. 
Efjy J9.1.2 



iTlieff.t7 



7* 



| Luk.l6.28. 



The fifth Article. 



Rom.10.14 ' 

i 

! 
2 Tim. J. 17 1 

Z.Dxty. 

Tor'ffeyp 
to mwneffe 
ofhfc. , 

Rom. 64 . 

Reuel.jto.rf , 



Signcj of 4 
new l*fe. 
Co!. 3.1. 



1 Pet. 2.1. 



Eph.4. 14- 



by parables fhews cften,that we fhould pray importunatly,& 
without wearineiTe : for,euery day there cannot but be occaii- 
! ons offered on our part of breaking this peace , wee being Co 
\ weak,anci fubied to fall ; therfore euery day mull our prayers 
a!cend to the hcauens. Fourthly,becaufe God hath his ambaf- 
f adors of peace,the Minifters or Gods Word amongft vs,we 
mud vfe them reuerently,and readily hearken to all good mo- 
tions, which they fhall make vnto vs on Gods pan : left the 
Lord, feeing our bale vfage of them,and our regardlefneiTeof 
fuch wholfom inftru&ions, as they offer vnto vs in his name, 
grow angry ,& refufe to keepe any more peace with vs. We 
muft therfore take into our mouths,that of the Prophct,£iW 
beami full are the fiete ofthofe that bring glad tidings of peace, and 
glad tidings of good things. We muft yeeld thole that labour in 
the \vor\d y doMe honour &s the Apoftie faith,r% are Worthy. 

The fecond duty arifing hence,is to rife vp to a holy & new 
life from the death of fin, as Chrift our Lord arofe from death 
to life : Like as Chrift was raifed vpfrom the dead, to the glory ef 
the Father Jo fiionldWe alfowalkjn newncfle of/tfi; yea,we muft 
do this if we would not haue the fecond death to rule ouer vs, 
according to that diuine voice ; B/e fled and holy u he, that hath 
part in the fir ft refurretlion, fir ouer fuch the fecond death hath no 
power. Now, as our firft life, viz. our naturall, hath certaine 
ftgnes,asbrcath,warmth,motion. ) &c. whereby it is knowne: 
fo hath this fecond,our fpirituall life,& thefe fignes are chief- 
ly foure. Firft,an heauenly mind : If ye be rifen with (kriftfeeke 
thofe things which are abeue , Where Chrift Icjm fits at the right 
handofgod,&c. For,if the minde be ftill plodding vpon the 
earth, and earthly things, if the thoughts be altogether bent 
this way,how is there any rifing;if the food thatperifheth be 
ftill mod fought after, how is there another kindc of life, the 
meanesoffuftaining it being negleclrcd ; wherefore Sr. Peter 
willeth fuch,as be rifen to a new life, As new borne babes to de- 
fire thefincere milke of the Word, that they may grow thereby. Sc- 
condly,an holy and innocent life : for fiich only are rifen with 
Chrift, as hauc put on Chrift, as haue put on the new man, 
which after Gcd is created in righteoufnes and true holmes* 
They w hich arc ftil the old men they wcre,if they were vnho- 

!z, 



Chrtjls Afcenfi n. 



ly,vnho!y ftill;ifvile,vile{ti1;thty I iay,are not rifen to anew 
hie; they art not ranged into the ordei o\ tiuc Chriftians,our 
captain Qtrtft hath put ail his fouldiers into an other tafhion. 
They are blame lefie and pure, and the Sons of god in the miafi of a 
naughty and crooked nation Without rebuke, 1 hirdly , greater loy 
in the grace of God through Iefus Chrift, then in any thing, 
either of pleafure or profit in this world , becaufe worldly 
things are old, ioy in them is paft, now we are come to Hue a 
new lifers he which is preferred fro a poor farmer,to be lord 
of great poffeflions: he is now a new man,he ioyes not in his 
farme which he had vnderothers,it delights him not.that he 
had fuch a poore common eflate,but in this his new aduance- 
ment is his cofort. So we (being rifen fro an old life to a new, 
from a natural! to a fpirituall with Chrift/rom the life of the 
children of wrath, & of fins 5 feruants to the life of the ions of 
God) cannot but ioy onely in this,in regard of exceeding ioy, 
and we cannot but account all things drofle & dung with the 
I Apoftle, in companion of the excellent knowledge of Iefus 
Chrift,& of him crucified & rifen again. We canot but count 
it meat & drink vnto vs with our bleflcd Sauiour,whe we are 
thus doing the will of our Father, viz. in works of holineffe. 
4«Growth,& increafe infanctification for nothing which be- 
gins to liue, & is like to come to perfection, & to continue,is 
without growth ; no more is any man,which begins to line a 
new life in holineffe, be is not forward herein to day, & back- 
ward to morrow,a babe for knowledge & pradife this yeere, 
and a babe an whole yere,or Ccucn yeres hence : but he goeth 
forward, & growtth in grace, and in the knowledge of Iefus 
Chrift,as S.Peter exhorts vs to do. He is a branch of the vine 
Chriftjwhich fhooteth much forth in a fhort time,he is a tree 
planted by the warers fide , and not feme fhrub comming vp 
vpon the dry heath. If thefe things be fo, what a nullity of 
faith is there in moft men, when there be onely words to ex* 
preffe it, That Chrijf our headrofe again the third day ^c. but it 
is plainly diiproued in dteds, by want of this newnes of life. 
And hit he i to of the firft branch of this article,now follows 
the other y Heafcended into heauen. For the meaning : He being 
reuiued from the dead (his foule coming again into his body) 
wal- 



73 



Phil.i.ijr. 



Phil, j, 



Ioh.4.3, 



1 Pet _j.it. 
Ioh.ij.i, 

Pfal.i.M. 



74 



7 he fifth Article. 



Trooft* 



TfaUS.18. 


lohn i4-2< 


Iohn io 4 17 


Gcn.f.24. 


i Kings 2.- 



Dcut. 3 4. 



A&Sf.It. 



Ephcf4.i< 

Afts7-5<?. - 
A<5ls«?4. 



walked here a while vpo the earth for the fpace of forty daies 
eating and drinking fometimes with his difciples ,noc tor any 
need offuftenance,but tor more afluranceof his refurrection, 
& oftnng his body to be felt,& handled ,comforting & inftru- 
cling the,& then in the open fight oi the all, he went vp' body 
and fbuie into the heauens, they looking and maruelling at it. 
For the grounds hereof.Sundry times was it foretold, by ma- 
ny types was it prefigured, & by ftindry witneffes foundly tc- 
ftified. It was foretold by Dauid,Thou art afcended vp on high, 
thoxhafi led captiuity caprine, <$■ given gifts vnto men ; & Chnfl 
himfelf fpake hereof to his Difciples both before his fuffnng, 
Igoe to prepare a place fir y off; in my Fathers houfe are many dwel- 
ling place s,and I go my ft 'ay, and frtu come again e & receive yon to 
wyfclfiy that Where Jam, there ye may bealjo ; and after, Iafcen- 
ded to my Father, and to your Father, to my Cjod, and to your God. 
And the fame was prehgured in Enoch,the feuenth fro Adam; 
who isfaid to haue walked with God , and to hauebin taken 
away from amongft men:& in Slias the Prophet,who,whileft 
he was walking, & talking with Elijba his feruant,was taken 
vp into heauen in a fiery Chariot \ and alfo in Ulfofes, who 
though he did not afcend vp to heauenas the other, yet he is 
laid to haue gone vp vpon an high mountaine,the mount AV- 
bo, and his body was afterwards feene no more vpon earth. 
Wherfore he is brought in \vhh£lias conferring vvithChrift, 
vponthe»Mount7"^>*, at the time of Transfiguration; that 
the Types, & Antitype as it were, might meet altogether be- 
fore Chrifts afcenlion.LaiUy,S.L//^fctteth down how heaf- 
cended,with the circumftances before fpoken of, & that two 
Angels like men, in white apparcll, asked the Difciples, who 
were looking vp to heauen, after that he was afcended from 
them. Why ft and ye gazing into heauen ? this Iefus, which ii gone 
<vpinto heauen,Jhallfo come, as ye haue (cent him go e vp to heauen. 
And S.Taul faith, He is afcended firre aboue all heauens, viz. all 
viliblehcauenstothe highc ;ft, where the throne ofGod is,yea 
Steuen the firft Martyr addtth,& faith, (fee the heauens opcn,& 
the Son of Mdnftandtng at the right hand of god: & he did once 
more yet manifeft himfeife to Saul* pcrfecuror to be there, 
when he called from heauen vnto him, faying, Saul, San J, Why 

perfe- 



To dot the duties of our Calling, 



75 



ferfecmeft thou me > which indeed did wonderfully conflrme 
this thing,cutn to vnbeleeuers,for that To forward a r erlecu- 
tor was luddenly hereupon turned to be a mod zealous Prea- 
cherjfc r that he which hated Chrift,did lee forth Chrift his 
reiurreclion,& afcenlion vp into heauen,in euery place where 
he came. And we are chiefly to gather all teftimonies about 
this matter,becaufe that feducers and couzenersCv vho would 
make the world beleeue that themielues were fome great 
perfons, when they haue done many and great matters, haue 
altogether failed in. this laft act of riling from the dead, and 
going vp to heauen, peculiar indeed to the Son of God alone. 
Such was Simon CWagns a Coniurer , who by his inchant- 
ments much hindred the Gofpell, and aduanced himfelfe, and 
made the world beleeue, that after his beheading, hee made 
him aliuc againe : but when hee by his impoftures, made a 
proffer to afcend to heauen alio in the fight of many, hee fell 
downe againe , and breaking his neche, miferably ended his 
^y$s. Such alio was CMahomet the great Prophet of the 
Turkts. He commanded that his body iTiOuld b: kept from 
buriall vntill the third day after his death,prcmifing that' hee 
would then reuiue againe; but it being kept not onely to 
the third, but to the tHirtietii,euentill a moft horrible flinch 
came from him , no fuch thing appeared, onely they put his 
body in an iron ccjfcr , yv hiqh hangeth vpon the top of his 
Temple by the venue of Loadftotie s, to the deceiuina of fim- 
ple people to this day. Like to theie, are ail fatfe Chrifts,that 
lewdly haue taken ypon them his honour. Onely this, our 
bit fled Sauiour as he was wonderful.! in his life, fo was hee in 
his death ; vvhariotuer hepromiicd,he did accordingly .eiicn 
after his death perrorme. 

The duties whereby we are ro ihew our faith in this, arc 
two ; rirft,to doe the duties of our callings, without preten- 
ding any ftant of ability hereunto : for hee afcended vpon 
high, as wiinefleth the Pialrnift, to gut e sifts to men, which is 
j alio applied by the Apoiilv^yin^ Jlcg^ue gift's temtn. Now 
I thefe gifts are fuch , as be fit for their callings, as is fhewed 
i in the hiflory of the holy Ghoft comming downe vpon his 
[ difeiplvs , ten day es after his afcenfion inthe fliape and like- 
\ ___! ivife 






' 



To doe the 
duties cf 
eur calling* 
Eph.4. S. 
Ads 2. 



7 6 



The fifth Article* 



Gal.x.&c. 



Tcrfc jj. 



Deut.S. 



neflc of fiery tongues, accompanied with the rufhing, as it 
were of a mighty wmde : ac what time they were made able 
to fpeake all languages , according to their office of Preach* 
ingia all Countries among men of diuers languages , and in- 
dued with zeale, to goethrough with their Apoftolicall fun- 
ction. And as many more were added to the fellowship of the 
Apoftles, they were in like manner fitted with gifts need- 
foil, as <?<**/, who before his conuerfion was an enemie, but 
nowafriendtotheGoipell; before ignorant of thefe diuine 
myfteries , but now in knowledge not inferiour to the very 
chiefe Apoftles : for hee learned nothing of any, as he faith, 
no not ot Peter t lames, andMa.- and as many more as the 
Lord had imployment for in his Church , through the holy 
Ghoft were wonderfully inabled thereunto. Wherefore ap- 
ply thy felfe in what calling foeuer thou art placed, towalke 
worthy of it , pretend not insufficiency for a cloake of idle- 
nefle i for fo thou difparageft the vertue of Chriftsafcenfion, 

?iatfaid , Ituneccffary that I go e away from you ; for if I depart 
will fend the Comforter vntojou : AndVvhen he ii come which is 
the Spirit of tr*th, he will kade you into ail truth ,&c. If thou be 
a Minifter, then neglcft not thy office, plead not want of ley- 
fure, want of memory, want of ability to preach the Word, 
arid to bee inftant in feafon and out of feafon, for the Spirit 
iriables theeagainft all thefe : if thou be a Mafter of a Family, 
negleft not the office of a Mafter , plead not ignorance, 
difufe, imcumbrance of many bufineffes hindring thee from 
' reading or fpeaking of the Law of God to thy Family , from 
I Catechizing thy children and feruants , from praying with 
I them , or examining the Sermons which they haue heard. 
As thou art a common Chriftian , fauour not thy i elfe in thy 
weakneffes and (innes : Plead not that euery man isfubiecft to 
finne, and hath his infirmity, to be kindred from mortifying 
thy corruptions, to make thee reft contented with (ome clog 
of finne ftill hanging on. If thou be a Magiftrate , negled 
notcaufes that come before thee, vpon pretence that thou 
haft not from God the gift of wifedome and difcerning : but 
aboueall, take heede that thou be not ouertaken with gifts 
from men, which blinde the eyes of the wife, and will hin- 
der 



To Hue as grangers heere. 



■V7 



der thee from executing iuftice and iudgemeut, from ddiue 
ring the poore and oppreffed.And fo !et all others of what e- 
ftate or degree foeuer, feare to colour ouer their negligences \ 
with the pretext of infuiriciency : for Chrift, that lets them 
in their eftetes and places, hath afcended and obtained gifts j 
ht for them all : either therfbre thou art an intruder, & neuer j 
called to fuch eftate; or die m fc me meagre fitted with gifts 
for thy calling,and (till obtained mcreafe by feeking : Accor- 
ding to that , If anj man Want Wifedome 3 let him aske itofCjod, 
Who giueth liberally, &c t 

T he fecond duty is, to curry our felues as ftrangers in this 
World, all the time of our abiding heere, becaufe cur Htad 
Chrift lefus is in Heauen ; another Worid as it were , vnto 
which we doe alfo belong , io many as beleeue in his Name ; 
of this the Apoftle fpeaketh thus , If Wee beleeue that lefus is 
deadend rifen.euen (o they that flee p in lefus, Will GodbringWith 
him : and both of the(e,and of them, that (hall be liuing at his 
comming to iudgement, he faith Wee (hall bee caught vp in the 
clouds, to meet the Lord in the ayre , andfo (hall We ever bee With 
the Lord. Our countrey then is Heauen , the place of our 
abode is prouided there where Chrift is, and hath been euer 
fmce his a(ccn{ion,accordingas himielfe fpeaketh : In my Fa- 
thers houfe there bee m.wy dwelling places , and I goe to prepare a 
place fir you 3 t hat Where I am there may ye be alfo. For this caufe 
is it that hee tells Christians that they are net of this World, 
and we are bid to be Pilgrims and ftrangers heere , as they 
which are fo much commended for their faith, Abraham, Sdr 
ra, Ifaac, laac&b 3 Mofes, o-c. Concerning whom it is written, 
that they (zwjbat they Were Pilgrims and f rangers vpon earth, 
by Which they declared, that thry (ought a ccuzt*ey Which is a bet- 
ter then their cw/.e, a Jrtc.iner.ly one, a city Which (joU hath prepa- 
red for them. 

Now then,that we may carry our felues as ftrangers here, 
foure things are required: Firft, wee muft long after our 
countrey and citie , Heauen : as S. "Taul faith in the name of 
all belceners : Wet figh , defying to beeclhith?d With ourhorfe, 
Which is from hea/icn; and particularly of himCdic^deii/ing; 
difjlluedand to be With Qori ft .Which is be (I of all. If we put our 

{clues 



2. Ttutie. 

.lames i j. 
To Ittte a* 
ftrangers 
heeie. 
iThef-4-14 



vcrfei7, 



loh. H- 2,$ 



if.li?. 



Hebr.1j.j3 



To Hue ii\e 
(Iravgert) 
mb.it re- 
quired. 
aCor.jM* 

U 17. 



1 lJ?hiJ 



78 



The ffih Article. 



PfaI.tf2.io. 
x Ioh.2.15. 



a.Thcf.}.*. 



felues vpon a iourney into a place far from our owne home ; 
efp:cially, if the Wife goeth from her owne Husband, or 
Children from their Iouing Parents , wee haue a longing de- 
iire to bee at home agalne ; and the rather, if wee bee hardly 
vCcd abroad , and vn Jergoe many dangers : But we are here 
abfent from God our Iouing Father , and from Iefus Chrift 
our deare Husband, in a world of miferies, and which ha- 
tethvs; Ch, howcan we then but long to be at home with 
them. 

Secondly, we muft not care any more, nor be more in loue 
with the goods and poffe (lions of this world,then trauellers, 
that come to Innes of beft entertainement , and richiy furni- 
flied,arein loue with them :but as they vfe them for their ne- 
ce(Iity,a night a: away, not further regarding any thing they 
find there: So muft we vfe things of this world; If riches in- 
creafe,according to Dauids counfeil, We Mftft net fit our hearts 
thereon. If we haue the world 3 as S. lohnzdui(ahjtoe mt*ft not 
loue it, nor the things of the tysrld, but vie it,as it is laid in an o- 
thcr placets though we vfed it not. 

Thirdly , as men vpon their trauaile in ftrange places , are 
very inquifitiue for the right way, and will now and then bee 
at the coft to fttfe a guide , but will not affociatethemfeaies 
with euery company , but be choyce in this regard : fo muft 
wee euer bee carefull of our way to Heauen, inquire for the 
right at Gods word , and his faithfuli Minifters , and rather 
then faile bee at coft this way , and not company with lewd 
perfons,left wee be leduced by them, either through errour, 
if they bee Heretiques , or through vice , if otherwife wic- 
ked. 

Fourthly , as they which bee in a ftrange Ccuntrey , doe 
comfort themfelues, in all the mifery which they injure, be- 
caufe they hope, yea long to be at home againe, and to be re- 
compenfed for this., with the loue of their friends congrati- 
lating their returne , and all other pleafing contentments, 
which they wanted abroad : fo muft we in the middeft of all 
our fufferings bee comfortable , remembring that we are in 
a ftrange Countrey : when wee ftaall returne to our Fathers 
houfe (vnto which time it will not bee long) wee (hall bee 

recom- 



To hue asftrangers beere. 



19 



recompenfecKvith ioyes vnfpeakable. Thus did Mofes,whtn i 
he might haue had the plealures oi Tharaohs court, and lined I 
like a Kin<* s (on : Hee cho/e rather to ftffer affltttion With Gods \ 
people , for he badreftett to the recompense of reward. And for 
this is it that weare exhorted, alwayeste rtioyce.andto reioyce 
again for that the comming of the Lcrdisathand; at which time 
we fhall be taken vp to our owne countrey, and euer remaine 
with that Lord.And here is added by S. Teter& fit thing,viz. 
As Pilgrims and grangers , to abftaine from flefily lufis that fight 
againfl thefeule, which as vtter enemies do their indeuour to 
hinder vs, andtokcepevsoutof our fbules Countrey. E- 
uenasawoman that is taken vp with a delight in ftrangers 
loue, growesoutof fauour with her husband, and is tor this 
iuftly diuorced from him : fo , whoibeuer is taken vp with 
flefhly lufts, either by couetoufnefle, or vncleanneiTe, or fur- 
fetting and riot,&c. procures fuch diflikeat the hands of our 
iealous Lord, as that he (hall for euer be kept from comming 
at him. 

«g£fj?. 39- Which is the fecond degree of his ex- 
altation^nd in which words i 

Anfw. Secondly, he hath all honor y for»tr>and authority in hed- 
uen and i* earth together With Cjodthe Father 3 in tbefe Words j He 
fitteth at the right hand of god the Father <*lmigktie. 

Explan. In this Anfwer is fetdowne the very meaning of 
this Article , containing the fecond degree of his exaltation, 
the fecond flep of his riling, anfwering to the fecond c egree 
of his humiliation. There hee was defpifed , and placed vp- 
on the gybbet betweene two theeues , and hung like a poore j 
creature,as vnabie to helpe himfeife : heere hee is honoured, ] 
placed in the Statc-chayrc of Heauen, and full of power both 
in Heauen ^ndin Earth : there he was poore, weary,hungry, 
thirfty, and harbourleffe ; heere hee fits at cafe, full, rich, and 
abounding with dwelling places , euen for all that feeke vn- 
to Lim. Laftly, there hee was fcorned, mocked, and derided 
with robes and crowne,as vnworthy to weare them ; he was 
leffe efteemed then rebels and murtherers : heere he is crow- 
I ncdand robed with glory , and in earneft , as molt worthy, 
I * hee 



Hcb.11.2y, 

x6. 

Philip.4.4. 



lPct.HI. 



8o 



I K.ing.x.1? 



Pfal-ff-* 



Theftxth Article. 



Ads 7.^6. 



Proofi. 
Col 3.1. 



Ephcf.1.10. 



hee hath all knees bowing vnro him, andanam? aboueall 
names. For thus is this phrafe of fitting at the right hand, 
wont to bee vfed in the Scriptures. Salomon is faydtohaue 
made a Throne for his mother 'Batbjbtba, and to haue placed 
her at his right hand,which was a doing of great honour vn- 
to her, fo as that whatfoeuer fhe would command fhould bee 
fo. In the fiueand fortieth Pfalme thequeene is placed at the 
Kings right hand in a vefture of golde, that is y is highly ho- 
noured by him. In which places, with the like, howfoeuer 
there is trueth both in the wordes, and in the litterall proper 
fenfe ,• yet here it is not fo : the Lord of Heauen hath no right 
hand nor left, (asfome ignorant and vnlearned Monks haue 
taught long agoe, becaufe hands, and feet, andface,and other 
parts of the body are afcribed vnto him) neither hath Chrift 
any feat in Heauen; for there is no Reed of any there : for 
which caufe he is faid alfo to ftand at the right hand of God, 
and to be at the right hand of God , making interceflion for 
vs. The meaning therefore heere is onely to be taken , that 
hee hath all honour, power, and authority, in heauen and in 
earth,together with God the Father: euen Chrift Iefus,both 
God and Man, receiueth thefe in his whole perfon, but colla- 
ted vpon him in regard of his Man-hood, his God-htad in it 
felfe being vncapable of any new reall acceflion of glory or 
power. 

For the grounds of holy Scripture from whence this Ar- 
ticle is taken , they bee many and mod euident , which con- 
firme both his being at the right hand of God in Heauen, 
andfecondly, his honour there, and thirdly, his power,and 
authority. Firft>that hee fitteth at the right hand of God in 
Heauen, is plainely let foorth, where wee are bidden to feeke 
the things aboue , Where Chrift \efm fitteth at the right hand 
of god. The very words are to be noted againft the Vbiqui- 
taries,which will haue Gods right hand to bee euery where, 
and fo the very body of Chrift to be euery where, and really 
prefent in the Sacrament of his Supper. But marke thefc 
words, and they teach vs not thus, but that his body & foule 
now glorified , are aboue in Heauen : and like vnto this , is 
that place to the Ephefians : He fit him at hti right hand in he*- 



hou 



Joy for Cbrifis honour m heauen, 



sten/y places. Moreouer, the Apoftics,as hath bin already laid, 
law him go vp into heauen bodily, & Stenen faw the heauens 
open, and the man Chrtfi there; and Paul y though he faw no- 
thing, yet he heard his voyce from Heauen : foul, Saul, r*by 
perjecutefi thou met And where he was then,the Angels plain- 
ly told his di(ciplts,he fhould rernaine, till atthelaft,he were 
fecne comming down vifibly, in the fame fort, that he afcen- 
ded: whererore it followcth in the next article;/ 7 ™** thence be 
JhaE ccme : rrcm whence, 1 pray you t isthis? The Vbiquita- 
ry rnuft needs anfwere acfurdiy, Vrom ewery where : But the 
Apoftle anfwers ; The Lord himfelfs [kail defcend from Heauen 
V?itbaJhout i 'mth the voycecftbe Arch-angel t &c. Like wife this 
refuteththePapifts, w bo though they deny Chrifts body to 
beeuery wbere,yetare:oboldastofaineitto be many where 
by the nSicri of bodily prefence in the Sacrament. Surely, 
Chrifts body is (o in the heaucns,that it is held and conteined 
there, how then is it at the fame time, there, and here vpon 
an Altar, ^.ay,on many Altars ? which plurality of places rnuft 
needs take away, and deftroy the EiTentiall nature of a true 
body, and fo turneit to an imaginary phantaftick body, With 
the Maraomts. 

Againc,that he is in higheft honor there ,the Apoftle fliew- 
erh, in that he fai :h t (/oa h±th highly exalted kim> And given him 
a Name aboue all names , that at the Name of leius , euery knee 
might bow, of things in hsansn, and earth , andvnder the earth. 
And is not that the higheft ho:ior,which is cited in theEpifte 
to the Hebrews,out of the Pfilmes ; rVorfhip htm all ye GocU f 
Laftly, for the infinir power communicated vnto him and fo- 
ueraignty ouer all things, himfdfe fpeakes , as already in pof- 
feffion hereof; All poster isgiucn vnto me> both in heatitn and in 
earth. Yea,he is made King of all the world : for, Askf of me, 
faith the Father, And / wiHgiue thee the heathen jar thine inheri- 
tance, and the ends of the earth for tbypoffrJfion.He hath power 
ouer all his enemies , according to that , Sit thou at my rtght 
hand,tiUm*h£ thineKemtes thy foot /?*(>&. And that of the Apo- 

ij$f£,ft muft raignejut he hath put ail his enemies vndcr his feet. 
To come now to the duties of thisraith. The firft is,to t x- 
j ult for this.exa'tation of our hc&d,Cbrift Ufm, for our nature 
I H " thus 



Si 



A5s.r.u, 

AcU.7. 

Ad.7. 



xThcf.416 



PhiU,«?.io 



Pfal 97-7. 
Hebr.x.6 



Math 28 18 
PiaU. 

Pfal.no.i.' 

1 CoT.is.if 
I . ^Dutie. 

Joy for 
Chrtfi bis 

hovtur, 



t 8 



iKiRg.T.40 



Rom. 8. 3 4. 



Pfal 



Theftxtb Article. 



Rom.?.37^ 
i.Dtttj. 

Reucrcctng 
the a/tme of 
Chrift. 



Phil.1.9. 



A£te.9« 



Iohn 14-^5 



thus honored and graced. Euen as Ifrael reioyced & (houted 

for ioy,fo that the earth rang again,whe the Ton otDamd y S<i- 

lomon wascro wncd king ;and as Stcnen in the midft of his per- 

(ecutors now ready to be ftoried , ioyfully brake out,& (aid,f 

fee the heauem of en , AndChrtft lefm ftanding at the right hand of 

God. So the beholding of the lame by the eye of Faith, muft 

caufe the like gladnes in vs , euen in the midft of our greateft 

dangers. If we haue Chrift on our fide, who can be againft vs? 

If we haue him who is dead, or rather who is rifen again, and 

fits at the right had of (jodiif he be with vs,who al Angels do 

worfhip,before whofe iron fcepter, all his enemies are but as 

a potters vcffell. It is ioy enough for the wife,if her husband 

be inuefted into any great dignity ; It is enough for all good 

&bieds,if their king fubdue,& get the vpper hand of his ene- 

mies:It is ioy enough for a louing friend,if his dear friend be 

any way aduanced : but our husband Chrift is here crowned , 

our king Chrift makes his enemies his footftoole,our friend 

Chrift is highly aduanced. What then, though we be po^re, 

affiickd,£nd diferaced ;yet, through him thus raifed, Wtcare 

more then conquerors •■: we are aduaneed,we arc raifed. 

The fecond duty is , willingly to yeeid obedience, and to be 
fubiecT: to Chrift Iefus ; euen as we are willing, yea, defire to 
be vnder the Prince,or fame moft noted perfon of Honor,for 
we count it a credit for vs fo to be,though fome feruitude,or 
attendance be required hereunto, which other wife we could 
be content to be freed from. For,what Prince is fo hie in dig- 
nity as the Son of God, the Prince of heauen > what perfon of 
honour may be compared with him? Yea , he excels all in all 
things^thatmay make vs willing with* fubietftion , & bowing 
the knee at his name, which i9 inferred hereupon. 1. fn pow- 
er and might, whereby he is moft able to doe vs good, and to 
fubdue our enemies vnder vs,feeing(as was fhewed to Saul) 
they that perfecute his people ,doe'^/ kick? again/} thefricbes. 
2. In the loue of his fubie&s: for,that he doth not compell to 
his feruice,but faith, [fye'Uueme^keepetnj comwandements y he 
is not rigorous & auftere to the willing , if they faile in many 
things;heforgiueth vutofentnty times feuentimes,bc Icaues 
them not to themfelues , to performe their hard taskes , but 

giues 



Toy for Cbrifts homur inkuuw. 



83 



giues them bis fpirit to helpe their infirmities. 3. In his faci- 
lity and calincffe- towards them, he preffeth them not too hea- 
uily, but \\\sjvkf ¥ (afield hu [w den us light. If he had been 
thus with RckoboannXx (on o£ Salomon , towards the people 
of Ifrael , they would for euer haue bin his feruants, for they 
defired buttohaue their yokes made moreeafie: and why 
mould we not the be feruants to the Son of God, & offer our 
felues much more readily to do his vvil ail our dayesPBut alas, 
moft men are fo blinded ,that they make no account of this,as 
a prefermet vnto them .they think it better to be the bafe fer- 
uants of finne and the dcuil! , that they may haue a little piea- 
fureof the vanities of this world ; and fo by fatisfiing their 
promifemade in Baptifme(as formerly hath bin fbewedjihey 
exclude thcmfelues from the benefit of their baptifme. For 
they are none of Chrifts feruants that Hue in (in , feeing that 
he that commits finne,is the feruant of finne. 

The third duty is,to come vnto the throne af Grace, in our 
prayers,on»y by Chriit,& vtterly torefufe the helpe of other 
Mediators whatfoeuer ; Jfaiy man fin ffaith S.IohnJwebAHe an 
Adaocate With the Father, lefts* Qhrift the righteous, and he, it a 
propitiation for our finne s. Hauing therefore fo good a friend, 
yea,and euer making re que ft for vs , and perfuming mr prayers > 
with the fwcetnes of his merits, with incenfe out of a cenfor, 
what need haue we of Saint , or Angell , to helpe vs to accefle 
and acceptance before the Father ? Yea , I need not fay, what 
need,but what faith can we haue in fo doing/eeing that both 
himfelfe hath bidden vs aske in his own name, and in the cafe 
of (in-guiltineiTe , we are directed oneiy to him , as our onely 
Mediator and Acfuocate. Wherefore the profefiion of the 
Church of Rome is in this point by ail meanes to be reiecled, 
as a profeffion and pradife ofinfideiitie in Chrifts fitting ac 
the right hand of the Father. Their eomparifon from earthly \ 
Princes are chaifie,and of no moment , if they be brought to 
the balance of the Sanctuary , and are meerly colours, whereby 
they feeke to daube ouer their blind dcuotioir, and to gull the 
doting people. 

^ft»S 1 . Which is the third degree of his Exaltati- 
on,and in which words i 

H 2 Anfw« 



Math.u.ax 
iKing.ia. 



Iokn.8.14. 
3 T>utj. 

Ttyfe 

Cbr$#M 

Meditator 

eneij. 

ilohn.2.2 

Rom.8.3* 



8 4 



Tht fcuentb Article, 



"Proof; 



Anfw. Thirdly, he fb til come from Heaven y At the end of the 
y*rld, to iudge all, that /ball then be found lining , and all that 
hone djedfnce the world began, in theje Words. From ther.ce he 
fhall come to iudge both the quicke and the dead. 

SxfUn. Forthe meaning c It his Article , it is oppofite to 
that,which fetteth dovvnethe firft degree of his humiliation: 
for, as there of God, he was made Man, yea, a poore man vn- 
der the gouernment of lojevh and M&rj : io here , he is of a 
poore man, let cuerall, both rich and poore, great and fmall, 
thatthey might bedifpofedof,accordingtohispU:af.re:And 
as there he was vnder earthly Iudges oc rulcrs,who did often 
decree hard things againft him : io here he comes, as Iudge> 
& Ruler of al, to decree vnalterable exrreame things, sgainft 
all theftouteftof his enemies: ar.d comfortable things jv 
his louersand friends. Hee fkall come from Heauen: that is, as 
man, for thus cnely he can remcoue f rem place to place , his 
God-head euer-fils all places; as man then he (hail come down 
vifibly and openly, with great glory , & troupes of Angels a- 
bout him; as Iudges are wont in pompe, & with great atten- 
dance,^ ride their circuits, & he fhall come dcwne,towards 
this neither part of the world, wherethey haue liued, whole 
caufes fhallbe heard, and proceeded in,as Judges are went to 
goe,to fit in Judgement iniuchplaces,&s wherein*they dwell, 
which are to be brought before them; To iudge thofe that fall 
be then lining: fcr the world fhall be full of people,euen to the 
houre of his comming, and then the dead being raifed cut of 
their Graues, euen all from the firft ts?d«m , (hall beioyned 
with the liuing, fwho fhall onely, infteai of dybg , be chan- 
ged) and thus all people together,of all Countries and Nati- 
ons, (hall be prefented before his Tribunall , to receiuc fen- 
tcnce/accoreingtothe equity, yea, & iufticeof his Gcfpeli) 
whether of Absolution, to parte into the Kingdeme of the Fa- 
ther ; or of condemnation into the Kingdome of hell, with 
the Deuill and his Angels for euer. 

Secondly, for the grr undscf holy Scriptures, whererponal 
this is founded, the coming of Chrift to iudgmet, according 
to all the r ecircumfhr,ces,is plainly hecrefet downe in many 
Places. Firft, that he (hall come againe, the Angels fent of God 

for 



Chrtjis comming to ludgemtnt. 



for the fame end,told his Dilcipks thus much.imrhediatly af- 
ter his afceniion,faying, This lefus Jhall euen fo come downe from 
beauen, asyebauefeene himgoevptoheauen: And in another 
place it is laid, that Chrift vnto them tlwt look* fir him, {hob ap- 
peare the [econd time Without fin into faluation : and of himfelfe, 
he faith, Igoeaway.but mil come againe. Secondly,that he (hall 
come to iudge,notin pcuerty,but inMaiefty, not bafely acco* 
panied,butglorioufly withAngels,not like a Lamb to be (lain 
againe, but like a Lyon,to teare in pieces his enemies: all this 
doth he himfelfe promife,faying ) T^»./W/ thejfee the Sonne of 
Man come in the clouds ofHeauen, With power & great glory ,and 
hee Jhall fend his Angels With the found of a Trumpet ,&c. And 
what is here wanting,is further fupplied in the next ch&fVben 
the Son ofmancemmeth in his glory, and all the holy Angels with 
him 3 then Jhall heft vponthe Throne o f his glory 3 & he fore him flail 
he gathered 4ttnations t &c.lhiidiy y thtt the world (hall be then 
full of people lfuing,as at other time%cV that all fhall not die ; 
before,the Apoftle meweth,both where purpo- e> v he entrea- 
cethat large of the refurredion/aying,ff> Ml not iffjleepejut 
we Jhdhe changed in a moment >in the twnekhng of an »ye 3 at the lafi 
trumpet 3 8c where he comforts the Church of God in this,that 
their dead fnends,and they aliue,(hall meete againe at the laft 
day. And the Lord himfelfe plainely faith ,that as it was in the 
dayesof AW>,&in thedaies of Let : (o (hall it be,at the com- 
ming of the Son ofma:the the world was ful of people, which 
were eating, & drinking, marrying & giuing in mariage,&c. 
til the floud came,& i wept the all a way} till fire came fro hea- 
uen & confumed them all : fo (hall it be at Chrifts coming to 
indgement.FourthIy,that quick & dead fhal all come to iudg« 
raent before him, was long fince cofirmed vnto John by virion. 
He fa w a Throne Cet, and the Son of Man fitting thereon, the 
books opehed,&al,euen the dead,as wel as theliuing,brought 
before him to be iudged,according to the things writte in the 
booksjben the earth gatte *up the dead hmed there t efr theft* gone 
vp the dead that were therein. And S.Paul hence giucs warning, 
that we iudge not one another, -For we rmtfi ail appear e before the 
iudgement feat ofChrift. Fiftiy>that the maner of his comming 
fhal be moft terrible, to all his enemieSjburcomfbrtable to his 

H 3 friends, 



A&s 1. 1». 
Iohn 14. 



Math. 14, 
3031. 



1 Cer.Tf .51 
I Thcf.4. 



Luc. 17. %7» 



Reuc.ij. u 
Rom.14,10 



86 



Tbejeuenlh Article. 



Luk.i7.27, 

Prcu.i. 

Mah.24. 



2 Pct.3. 10, 

Pfatso-r 
Math. 24. 



fricnds,aad faithfull people : for the terrour,it is fet forth by 

cemparifons taken from the flood,fearfuliy drowning the old 

world 5 without mercy , or companion; from the fire and brim- 

fione descending vpon Sodome,from the forrowes cotnming 

vpon a woman in trauell/ rom a feuere Matter returning from 

a far Countrey, and adiudging his vnprofitableferiiantsto be 

cut offend to haue their portion in the place of weeping, and 

gnafhing of teeth ; and from a thiefe breaking into a houfe,to 

rob & £l,ay,in the dead time of the night ,&c. for euen iuch^ 

more terrible by far,fhall Chriftscomming toiiidgement be, 

Againe, this terror is fet forth by particular accidents that 

fhall accompany thistime,wi.flamingr7re,in which theLord 

(hall come £0 render vengeance to the wicked, wherwith the 

earthjwith the works thereof,fhall be burned vp,Tbe heavens 

/hall paffe away at afcrowle, an d the elements [hall melt With beat. 

\A devouring fire before him, and a great tempeft roundabout him. 

The Stinne and the Moone darkened, and theStarres loofing 

their light, A great trumpet founded , piercing from one 

end of the world to another : and all this in a momenr, in 

the twinkling of an eye. Laftly, ir is fet forth in the effect 

ts4& faces fall gather blacknejfe. They fall fee him Whom they 

haue pierced \ an dmourne every family apart. And as theLord 

himfelfe faith, AH the hfwdreds of the earth fall mourne. They 

(hall runne away,and call vpon the moumaines to fall on them, and 

vpon the rocket and hills to cotter them. But vnto thofe that wait 

J for thecommingof the Lord, it (hall be comfortable, where- 

Luk.2 1. 28 fore Chrift faith , When ye fee thefe things, lift vp your heads 

I With toy , for your redemption dra&ctb neere ; And the Apoftle 

vfeth this argument to the Theffalonians , to diflwade them 

I from forrowing,like vnto the Heathen : for at his comming, 

1 wcfall be taken vp into the clouds, to meet the Lord&fe remaine 

| titer \\>ith the LordSixtXy ,at the time of this iudgement,it ihal 

i be proceeded according to mens works ; They that haue done 

good,(battgo into euerlafiwg lift, they that haue done emliinte etter- 

lajling condemnation J~ he fheep >of Chrift that haue ftd the hungry, 

clothed the nakid, vifited the fake, &c. Shall be inuitcd into the 

Kingdome of the Father ; the reft, into eu erf ailing fire. And 

fecreteileuills fhall not then bee hid > for thoughts fhall be 

mani- 



loci. 2. 6* 

Zach.i2» 
Mat. 2 430. 
Rcu.l6.24- 



l Tiicf.4.14 

Iehn 5. 29. 
Math'. 17. 
1 C0T.4.5. 



To keepe a good Conscience , 



manifefted,and moft hidden things difcotscrcd. The booke of 
eucry mans confidence that was ihut vp and benummed,here 
(hall be opened, and according to the things here written,he 
(halLbe iudged. Not onely for (inncs committed , but euen 
for omitting good duties , men (hall bee Cent into Hells tor- 
ments. No outward thing fhall then (land any man in (lead, 
the foolifh Virgins with lampes, but wanting oyle, fliall be 
(hut out of the Bridegroomes chamber. No crying, or cra- 
uing, fhall then preuaiie, for fuch, as haue liucd impenitently 
in finne : if they (hall fay, Lord, Lord, open vnto vs ; he mHan- 
fwer , De fart from meje Workers of iniquity, I knorvyon not : If 
with Efiui,tho\i then feeke the blefling with teares,there is 
no place for repentance to be found. And thus much for the 
grounds of Chriftscomming to Judgement, and the further 
letting forth of the fame: Now,if any man (hall aske the time 
when thele things fhall be ? it is eafily anfwered; The day and 
the hottre knovtcs no man , no not the Son of Man himfelfi, but the 
Father onely : but for the yearc , diuers men haue guefled di- 
uerfly,and becaufe they be but conie&urcs,I will not trouble 
the Reader herewith. A principall vnaccomplifhcd forerun- 
ner to be taken heed vnto, the Gofpell, hauing beene already 
preached to all nations, and Antichrift, that man of (inne dif- 
couercd ; is his further laying open, and confu(ion,when the 
Kings of the earth, that honoured him, (hall make a mock of 
him j and a gratious conuerfion of the I ewes, the (tiffed ene- 
mies, unto the Lord Chrift : and then fliall the comming of 
the Lord vnto Iudgementbe. 

For the duties of this faith. Thefiiftis, to keepeagood 
confeience before God,and men ; becaufe at the day of iudge- 
ment, enery confeience (hall be a booke opened , and all the 
world (hall read, whether it be good or bad. This PWpro- 
fefleth to be hiscare,faying : Herein I endeuottr to hatteaclcare 
confeience atoayes towards Cjod, and to-war ds men. The reafon he 
alleadgeth before,^. For that he had hope jhat the refffrretli* 
onfhoHldbe both of the iuft and vniuft .-that all (hould be brought 
forth another day to iudgement- And in another place, fpea- 
king of the Gentiles , which had not the written lawe, hec 
faith. At the day W hen God fhall iudge thefecrets cfmenby Iefits 
H 4 Cbrifl, 



87 



Rcu.10. u. 



Math.if.i. 



Heb.xi. 16. 



Mat. ia,}6 



l.Ttntie. 

Te Igepe a 
g$od cenfei- 
ence. 

Aft. 2 4. 16. 

Vcrfe J j. 

Rom. i.\6. 
Vcrfcia. 
Vcrfc 1 y. 



The feuenth Article. 



The excel- 
lency of a 
goodconfci- 
ewe* 



l.Dutj. 

To,4hft4tn* 
fromtudge- 
ing other 
men. 



.Chrift, thoft that are vnder the Law, /ball be iudgedbj the Law, 
andthey that are without, without the Law. for vnto both, the 
Conference is a Law, bearing witHeJfe fir, artdagamfi, and the 
thoughts accufe, or excufe ; that is, in euery mans nature there 
remainesfome impreHion of good and bad, of right and 
wrong : a light whereby to difcerne thefe, and for thofe that 
haue done ill,here will be an accufation at that time,they that 
haue done well fhall be excufed. And this wee cannot, but in 
fome meafure conceiue by experience dayly, for that, when 
we haue done amifTe, wee feele afterwards an inward trouble 
in our mindes,and though we would gladly put off the think- 
ing hereupon, yet we cannot ; but ftill perplexing thoughts 
this way come vnto vs, and difquiet vs, and chiefly when we 
are alone,and in greateft darkneflfe of the night. Now all this 
is nothing elfe, but our Confciences beginning the part, euen 
whilefl wearealiue, and as it were, warning vs to take heede 
of finne* though neuer fo hidden, for it will not f trfrer it to be 
blotted out throughforgetfulnefle, but is, and will be a con- 
tinual! regifter hereof fo long as we line, and moil of all men 
then pxefentitielfe before the Lord, when finall, andirreuo- 
cable Judgement fhallpaffe vponall. Wherefore as he that is 
continually watched by one appointed of his Mafter , who 
hath power of life and death ouer him, (fo that in no place he 
can be hidden frorn his r (ight,and he will not by any bribes be 
hired to couceale what hefeeth) will carefully carry himfelfe 
in all things as a good feruant , and not by any allurements be 
drawne to waft his Matters goods,orto neglecl hisbufineffe, 
or to any vnfaithfujnefTe towards him. Euen fo let vs he con- 
tained alwayes in the feare of the Lord from this difloyalty- 
towards his Maiefty ; and from ail abufes, either againft our 
felues, or our neighbours, euen when opportunities of fecre- 
fie are offered hereunto : becauf e our owne confeience notes 
our doings, and will not be hired to giue any other, but true 
teftimony againfl vs , when wee come to our reckoning at 
thelaftday. Oh .' how comfortable will it be then to haue a 
good confeience. 

The fecond duty is-both toabftaine from iudging and pen- 
furing others, and to neglect, andnottofetbymensiudginq 

of 



Of wdtchfulnefie. 



of vs, if fo be our offences iudge vs not : becaufe there is one 
Judge of all , and it is preemption in whomfoeuer , to take 
his office out of his hands, in iudging thefe to be hypocrites, 
thefe reprobates, and thefe damned creatures : and it is fuch 
prefumption, as that whofoeuer vfeth it, (hall not efcape the 
iudgement of God, according to that : Thou art incxcufable, 
O man, Vthofoeuer thou art, thatiudgeft 3 &c. And it is a flat pre- 
cept, not onely for fome, but for all : judge nothing befire th* 
time, that the Lord comes, Vvho Will lighten things that are hid in 
darknejfe, and make the ccunfels of the heart maniftft. And what 
neede we to care , what iudgemtnts of idle headed men paffe 
vpon vs : feeing that it (hall not ftand as they iudge,but as the 
Lord iudgeth. Let vs therfore get the Lord to be on our fide, 
and fb not care how man in his iudgement is againft. vs* But 
yew will fay, what ? are we not to iudge others at all ? where- 
unto then tends that of our Sauiour Chrift ? *By their fruits jee 
{hall know them, 

I anfwer, yes, wee may by way of caution iudge others,in 
whom wee (ee the workes of darkeneffe to abound , for the 
prefer uation of our felues and others , who for want of infor- 
mation, and notice taking, might otherwife be fubiecl to the 
infection of their poyfon : Againe wee may iudge, to make 
them afhamed , and to come to repentance from their dead, 
works,as Peter did Simon Magus .But to iudge,that is,to pro- 
nounce, but in our hearts, any man a caft-away, thus toceafe 
vfingmeanes, as vnto a brother of his reformation (except 
fuch an one as hath finned againft the holy Ghoft,which how 
know wee this ? ) this is to enter into Chrifls iudgement- 
feate , and to procure iueuitable iudgement againfl oar 
felues. J fit be further demaunded, and are wee fo lightly to 
efteememens iudgements ? how is it then, that wee are 
bidden to procure things honed before all men : yea, before 
chofe that ire without, viz*. Infidels, and vnbcleeuers? Ian- 
fvvere, that this is fpoken in regard of iuft occafions of be- 
ing cenfured, which wee muft by no meanes giue, nor make 
any fliew thereof, but walke foblameiefly before all men, as 
that they, which fpeake euill of vs , as of cuill doers : may 
be aftiamed, and feeing our good workes , glerife god in the 
^^ day 



8p 



Rom,*, i. 



iCorjR\ 



Rom. S.33. 



Aa.8,*j. 



go 

t Pet.i. u. 
t Cor-4-J. 



3 Dmj. 

To tfttcb 

Lords com- 
ming* 
Mat.tf.?*- 



Mith.s4. 

Matb.tr. 

iThcf.f.f. 



Thefeuenth Article. 



Ezccb.xS. 



Math. 15. 



A^DHtJ. 

To pray for 
the confufi- 
§n of Anti- 
chrift. 



day of their vifitation. But if walking thus,tbou be yet iudged, 
thou necdeft not with the Apoftle, paffe through this iudgc- 
mentofman. 

The third duty is,euer to be vigilant,and watchfull againft 
the Lords comming, becaufc it will be fudden, as of athiefe 
in the night. The lame Whkh I fay vntoyou, (faith our Saul- 
our Chrift hereupon) I fry to all men, Watch, All comfort is 
promifed to them that watch , and wake for his comming, 
and ail terror is threatned to them,that doe otherwise. Now 
this watching is well doing with the good feruant, who being 
found thus , is bidden to enrer into his Mafters ioy : it is to j 
haue oyle in our Lampes with the wife virgins, (vj*. found- j 
neffc, and (incerity of Religion) who were admitted to nupti- j 
all delights with the Brklegroome : to walkein fobnety, and 
temperance, as children of the light, and of the day,to whom 
the comming of the Lord (hall not bevnawares. And to be 
watchfull in this manner is almoft neceffary , becaufe that by 
oar works we (hall be iudged, and where then will our place 
be,if we be not euer thus exercifed ? For not only fhall we be 
iudged, according to our vvorkes in generall, but according 
to thofe, wherein wee are taken at his comming ; if wee be 
then working wickedneffe,if we be taken wallowing in fin, 
no good thing which wee haue done, fhall aduant3ge vs, but 
the fearefull fentenceof condemnation will paffe againft vs, 
for the (in,w herein we are found. W herefore as we beleeue 
: this, fo let vs expreffe it , by cur daily fetting a watch ouer 
j our wayes ; by our ftarting vp without delay from our falls, 
! leaft the Lords comming to iudgement preuent vs; by our ob- 
feruing,and taking all occafions to encreafe the number of our 
| good works,in our feuerallcallings,according to our ability, 
I that thus we may be fure to be found in the number of thofe, 
vpon whom the fentence of abfolution (hall paffe , Comeyee 
Heffcdofwy Father t into the Kingdome p'efaredfiryou :for 1 Was 
hungry and ye fid me, naked And je clothe d me jfickjtOnd in prifin, 
And ye didvtfitme,&c. 

The fourth duty is, to pray for the further manifefting of 

Antichrift to all the world , that hee may be ftnpped of his 

triple crownc, and all his robes of honour, more then impe- 

riall, 



Of the Holy Ghoft. 



riall, and be pointed : and' wondred at of all men, as a monfter 
amongft men, & afeducer plainly fet vp by the oldcouzening 
ferpent the deuill, as we read in the booke oFthe Reuelation. 
For thefe things muft bee , and then will Chnft come to the 
comfort of all the faithfull. 

The fift duty, is to be ftrong in the faith of Cbrift againft 
alltheaffaultsofSathan, and manfully to refill: his attempts 
to driuevs into defpaire in regard of ourfmnes, and vnwor- 
thineffe : for Chrift our Sauiour, not any other, fhall bee our 
Iudge; according to that of the Apoftle, vttcred to the en- 
couragement of all faithfull people : It is God that iujiifies : the 
Lord Chrift,the great Iudgeot all,that acquits thee, euen hee 
that died for thee, who then Ihalicondemne ? Thy caufe (hall 
come before him, that loued thee thus dearely, when tliou 
wertyetan enemie, but now much more by faith, being re- 
conciled, who then can lay any thing to thy charge I affuredly 
none. Be not therefore faint-hearted , but make refiftance 
herein againft the deuill, and hee mlt fye from thee. The more 
weakely thou acquitted thy felfe in this, and the more feare- 
full thou art, thefurther art thou from faith, in Chrifts com- 
ming to iudgeall the world. 

gueft- 32. What doe you lcamoto beleeue con- 
cerning God the Holy Ghoft , and in which 
words i 

Anfw. / learne to bdeeus thai he i* CjodeqtiaU frith the Father, 
and the Sonne , and the SanEHfier of all the eleU people of(jod, in 
thefe Words: I beleeue in the holy Ghoft. 

Sxplan. Thefe few words of the Creed,doth teach no lefle 
concerning the hoJ|i Ghoft, then is hcere fetdowne: I beleeue 
in the holy Ghoft : that is, as I beleeue in the Father, and in the 
Sonne, and doe hereby acknowledge both Father, and Sonne 
to be God : fo by bcleeuinglikewife in the Holy Ghoft, I ac- 
knowledge the Holy Ghoft to be God alfo : againe , for that 
God is but one , as hath becne already fhevved , in acknow- 
ledgingthe holy Ghoft to be God, I confefie him to bee one, 
and (o equadl with the Father,and the Sonne. Furthermore,in 
1 that I beleeue in him the Holy Ghoft : I acknowledge his of- 
fice 



91 



I.Duth. 

To be prong 
in thefsith 
efChrift. 



Rom.8. 33. 



Rom. s* 
:Pctf.s>. 



Ofourfdith 
in the holy 
Ghoft. 



P2 



| Twfi* 






Arts *«•**. 



a. Proof*. 



x Iohn y. 7. 



1C0r.13.13 



The eight Article. 



GCQ.I. 2. 



ficeoffanftifyingand making holy the people of God : for 
other wife the Father aifo is holy, and fo is the Sonne,but that 
is the peculiar office of the Spirit to fan<5tih*e,frorn hence hath 
he this name of the holy Ghoft. Laftly, Ibeleeue in the holy \ 
Ghoft, that is, I put my whole truft and confidence in him, as 
I doe in the Father and the Sonne for my preferuation, and 
faluation : and more efpecially,as I depend vpon God the Fa- 
ther, as my Creator, and daily Prote&or, and vpon God the 
Sonne, as my Redeemer and<laily Mediator j fo doe I depend 
vpon God the holy Ghoft, as my comforter, and the worker 
of grace and all vertue in me,being of my felfe a lumpe of (in, 
and a maffe of corruption . 

For the grounds of this Article: andfirft, that the holy 
Ghoft is God, S.Peter makes it plaine, when as hauing told 
Ananias that he had lyed vntothe holy Ghoft,he added;T^» 
haft not ludvnto men but vnto £*i. Thefe laft words exprefling 
who the holy Ghoft was,of whom he had fpoken beforejf «. 
God. Moreouer, well (aid the holy Ghoft, faith Panlby his 
Prophet Efay : (joe ma\ethe heart of the peop/e fat, and fay, by 
hearingyejbaH heare,andnot vnderjfand - 3 by feeing ,yejhall (ee and 
notpercebte: Whereas che Prophet tells vs, that Iehouah die 
Lord God fpake thefe words vnto him, whence plainely fol- 
lowes, that the holy Ghoft is very God and Lord. 

Secondly ,that the holy Ghoft is equall with the Father and 
the Sonne, and not inferiour, or feruant, as Macedonia wic- 
kedly taught,is plainely from diuers reafons. Firft,btcaufc he 
is one with the Father and Sonne, according to that of Iohn, 
There be three that beare record in Heauen, the Father, the Word, 
and the Spirit , and thefe three are one , f That is y one fiibftance 
and cflence, one infinite wifedome, pow#,glory and maiefty. 
Sccondly,bccaufe he is alike worftiipped with the Father and 
Sonne, as in that prayer put vp alike to them all. The grace 
of leftu Chrift , the lone of god, and the Communion of the holy 
ghoft be ^oithyou ail, zAmen. Laftly, becaufe hee is alike the 
Creator of the world , and the prefer uer of all things : for 
when God injhe beginning made the heauens and the earth, 
&c. the Spirit is faid to haue moued vpon the waters, Incu- 
baffe, by a word that fignifieth to fitand hatch, and breed life, 

as 



The Duties. 



as a henne dcth , to bring forth her chickins. And S hh* 
mentioned in lob, a man of an excellent i pirit, faith , The Spi- 
rit of the herd hath made me ,& the breath of the almighty hath 
given me life : and in the Pfalmes , it is. If thou fend forth the 
Spirit they are created , and thou reneWeft the face of the earth , 
fpeakiug of all other creatures , which are fo made and pre- 
ierued by Gods Spirit, the holy Ghoft, 

Thirdly, that the holy Ghoft is the Sanclifier of the peo- 
ple of God , will ealily appeare , if we conlider , either this 
attribute holy , euen to be annexed vnto the Spirit , as Iefus 
and Chriftferue to let forth the Sonne ofGcdin his office: 
or the companions, by which he is for the further declaring 
of the fame, compared; for he is laid to be fire,and therefore 
Iohn the Baptift fpeaketh thus of him : Hee that commeth af- 
ter me viz. Iefus Chrift,Jhall baptized it h the holy Ghofl & with 
/r*,that is, the holy Ghoft, who is as fire, purging away and 
refining from the drofle of (inne,as is further fet forth where 
weart forbidden to quench the Spirit of God : againe he is, 
compared to water 3 in that faying to NicodemtUyVnlefie a man 
be borne again of Water > and the holy Cjhoft Joepyal not fee thek^ng- 
domeefGod, thatis, of the holy Ghoft in the vfe of water in 
baptifme, fetting forth the power thereof,*'/'*, to elenfe from 
the filthineffe of fin,as water doth from the filth of the flefh. 
Or , if wee confider the workes of fanctification to bee all 
wrought by the holy Ghoft : as firft fauing knowledge, 
which is all one with faith, that moft excellent and holy- 
making grace. The Spirit Wttnefith With ourfpirits that Wee are 
the children of God, It maketh vs to know and btleeue thofe 
things, that are giuen vs of god, that is,righteoufnes h\ Chrift, 
through whom we are his adopted children , and in the way 
to eternall life.according to that. This is l$fi etcrr,all, to knoW 
thee to be the very God.andwhom thou haflfent It fa Chrift. 

Secondly, fpirituall goucrnment,whcreby euill is fuppref- 
fed,and that which is good increafed invs,crrounsauoyded, 
and the truth in all things folio wed.They which are in Chrift 
Iefus, to whom there is no condemnatio, Walk* after the Spi- 
rit, and not after the flejh, this fpirit rules in them , and cauleth 
them thus to walke, and all the ienncs of God are thus ruled, 
and 



11 

lob j 1.4. 
Pfal. 104.30 

l.Proofe. 



Math.3.11 



1Thef.-jr.19 
Iohn 3.3. 



Rom. 8. z6 . 
1 Cor.*, it". 



Iohn 17 j. 



Rom 3 10, 



94 

Verfc 14. . 



Gal.J.17. 



Rom.8.26. 

Iohn.16.13 
I oh a. 1 4. 



PfaUf.8. 
Rom. 8. if. 



The eighth Ankle. 



Num.i r. 
Exodj2f.3i 

A&s.i. 



x.Dtity. 

To l<eet>e 
our bodies 
pure. 
lGQT.6.19. 



and led, for all that are led by thefpirit of God, as he addeth , are 
the [owes of God. Particularly the fpirit To gouerneth,by ftri- 
uingagainfteuill motions, and by offring good : for thcJpMt 
fight eth againfl the flefo, at the fiefh fight ah again fi the fpirit : in 
our weakneffe it helps vs : for when wee are vnable to pray 
acceptably,it works with vj>,and helpes vs to offer vp fighes 
that cannot be vtrered ; in our ignorances it directs vs : for it 
leadcth vs into ail truth. Thirdly , fpirituali confolation , in 
our feuerail affl iclions and tentations , which is another part 
of holines: for this,he is called the Comforter, whom Chrift 
promifeth to fend,to mitigate the heauinefie of the Defciples 
after his departure : he is called the oyle ofgladneffe -> which 
maketh cheerf ullneffe euen to appeare inthe face ; he is called 
the fpirit of adoption ^hereby We crj,zs>4bba, Father ; that is arfe-* 
cling vs with the affurance , and comfort of Gods children , 
when we are feared and troubled. Fourthly,power,commen- 
dably to doe the weightieft duties of our callings : therefore 
it is faid to be the fpirit,that was taken of <JWofes } and put vp- 
on the Elders of Ifrael , that they might be able to iudge and 
decide controuerftes ari(ing amongft their brethren : it was 
by the Spirit, that <^4holiab & 'Bexjiliel were inabled to work 
all curious works about the Tabernacle : it was the Spirit 
that made the Apoftles fuflicient, vnto a far greater worke a- 
bout the fpirituali Tabernacle, w^ to preach the Go'fpel efre- 
cTually to men of all languages , they being vnskilfull of any , 
but their mother tong'je;and for this ciufe he is called by the 
Prophet, the Spirit of po wer. Sfa. 1 1 .2. 

The duties ol this lakh are : Firft , to keepe our bodies 
holy and pure , as temples of the Holy Ghoft , and not to de- 
file them by vncleanneife : for our bodies are his temples, as 
the Apoftle tcacheth. This therefore we are to doe with all 
readineffe : as they to whole houfes the King vouchfafeth to 
come,or fome great perfon,by whole comming they are like 
to be bettered in their eltate all their life after , they will not 
haue any noyfome or vncleane roome, but their very entran- 
ces, and courts fhall bee fit to giue contentment vnto thofe 
worthy Guefts, for Gods Spirit is the King of heaucn, by his 
comming hce tmkes vs the members of Chrift, but no dung- 
hill 



To bcleeue the Scriptures. 



\~ 95 



hill is fo loathfome as a body defiled by vncleannes. Thebo- 
dy by whoredome is taken fro being the member of Chrift, 
and made the member of an Harlot , the Temple of the holy 
Ghoft is made a ftcwes. Wherefore let this , and all fmell 
hereof in thoughts incontinent , and fpeeches filthy, be farre 
remoued, otherwifc there is no faith in the holy Ghoft. 
When Chrift found in the Temple at Ierufalem ; which was 
made but of ftone, buyers , and fellers , and money changers, 
that made the houfe of God,but an houfe of merchandize, he 
waxed fo angry ,that he whipped them all out,and ouerthrew 
their tables : how much more then will he difdaine , and 
fcourge thofe, that make the Temple of the holy Ghoft, this 
liuing Temple , not an houfe of marcbandize , but a finke of 
fiithines, and vncleannes?On the contrary fide, when the ma- 
teriall Arke was entertained into the houfe of Obed-Edom> y 
the Lord blcfTed him , and all that he had exceedingly : how 
much more then will he bleffe vs,if we entertainc more near- 1 
ly'into the houfe of our body , not an Arke made of Cedar 
wood,but the Lord hereof himfelfe, the holy Ghoft, which 
h , when we keepe our bodies holy. 

Thefecond duty is, to beieeue without doubting , whatfo- 
euer is contained in the holy Scriptures: becaufe, that all 
; were giuen by inftiration- of the holy Ghoft,and were let forth 
J by holy men, not of any fr'wate mot ion ,but as they we moued 
I bjtbe holy Cjhoft. Now , we cannot then beieeue in the: holy 
Ghoft, but we'naift alfo beieeue , whatfoeuer comes fro him. 
We are therfore generallyto beleeu thepromifes,thc threat- 
nings,the hiftories here contained, to be true ; thedoclxines, 
precepts , and prohibitions to be of God , and neceffarily to 
be obeyed: particularly we are to beieeue places myfticall, 
which pafic humane reafon , and places feemingly repugnant 
in themfelues, in the reconciling whereof, wee cannot bee fo 
fully fatisfied. Such things as be hiftoricall, weemuftnot 
hold parabolicall , as Profbtrus did the booke of lob , becaufe 
he could not conceive , how fo ftrange an hiftory fhould bee 
true. Such things as be more vnpleafing , \v£ muft not hold 
to haue come from an euiil God, and the more pleafing and 
fweetonely from our good God , as the Manichees and Afar- 

ckri 



»Cor.6.i8 



Marii.if. 



i$am.tf.2i 



To beleeua 
the Scrips 
tvres,. . 
i Tim .j.rf. 
2Pet.i.2i. 



96 



The eighth Article \ 



3. Dutk. 

To yfr our 
gifts t*the 
honour of 
God. 



don did the old Teftament,for which they reie cted it and rts 
cemed onely the new. Such things as were written by men 
formerly {can iaious,but after their conuerfion holy &c vertu- 
ous,are not therefore to be reputed as vn worthy our beliefe 
as the Seuenani, and the Ebkmtes did all the Epiftles of Paul. 
Such things as were Written alter, not concurring in all cir- 
curoftances with the former, are not to be reieeted,as the £- 
bionitcs did all the Euangelifts,but Matbeft ; and fcrinthus, 
all but Marks* Am if there be any otht r that haue done the 
like 5 they haue, in ftead of beleaiing in, refilled the Holy 
Ghoft , and are therrore to be abhorred. As for ail foch as 
truly beleeue in the Holy Ghoft , I may more confidently vie 
the words of P*vt vnto ^g'ippa: t k?°*> that they belecue all the 
Ads 16, xj I writings of the Prophets and <4foflks , and whatfoeuet Penmen 
I of the Scriptures. 

The third duty is,to vfeall our gifts to the honour of God, 

who is the holy Ghoft,fromwhom we recdue them all, w hc- 

ther -wit and lcarning,wbether agility and aptnt (Te, whether 

courage, ftrength, and magnanimity >or eloquence, or diuers 

: languages , or any othenfor it is the. holy Spirit of God , that 

: makes men able to the duties of their callings , as wee haue 

I heard in the feuenty Tudges ioyned with Mojes, and in osfho- 

liab, and 7?ezaliel,&c. and as the Apoftle doth more then af- 

t Cer.47. fi rme % faying; What haft thou , that thou h.tft not nctiued f Jf 

then thou abufe thy wit vnto dtceite , thy power to tyranny 

; and oppeffion, thy language to orientation, thy learning to 

! prirte , thine agihtie to cogging and cheating , thy magnani- 

mitie to ftoutnelfe and ftubburnefle againft Gods Word , 

1 thy ftrengch to ftrength of- drinking Wine , and of powring 

in ftrong drinke ; what doft thou elfe but turne the we apons, 

wherewith the Spirit hath armed thee againft thine enemies, 

vpon his very face : as if ihou moulded take the {word by a 

friend offered vnto thee in thy great necefsitie, and fecke to 

(heath ic in his bowels. Let vs there r ore flye fuch m >nftrous 

ingratitude, and vfe our gifts according to rus good pleafure, 

let our learning, wit, and beft cunning, be (trained to further 

our own,& the fanftification of others.* let our might power 

andcourage, be bent for the ftrengthening, and the encou- 

ragemene 



To follow the guides of the Spirit, 



ragement of the feeble, and faint-hearted, let our agility and 
apmcffc, be forced to a readineffc, vpon all occafions of doing 
good. 

The fourth duty is,to fubmit our feluer in all things,to the 
gouernment of Gods Spirit, and nottofticKe in our owne 
wayes , nor to followe the (way of our owne natures : for 
whom fhould wc rather follow and be ruled by, then he, vp- 
on whom we place our confidence, whom wee beleeuc to be 
the Leader into all truth , and our Guide. For if wee follow 
our owne thoughts, they will deceiue vs, Wte cannot thinke a 
good thought : It what we imagine to be beft, we fhall foulely 
trre ; for all the imaginations of mans hart are onelj euill con- 
tinually. See what Cjehaxj. gayned, when hee thought, by fol- 
lowing his owne way , to get him great riches , and in the 
heart , condemned his Mafter Ehjba, of folly and nicenefle, 
who was led by Gods Spirit, in refuting a gainc , fordoing 
a myracle vpon Naaman. Looke vpon the mifery , into 
which Saul the King brought himfelfe , when hee thought 
to dcale more wifely , in the matter of the Amalekites , then 
Gods Spirit by Samuel directed him : for, hee thought to 
pleafe God well enough by Sacrifices, and to enrich himfelfe 
alfo, by that which God had appointed , toperiih by the 
fword and fire. And no leffe foolilh was *sfcban, and Ana* 
niat and Saphjra, to their fmart , as their Hiftories doe de- 
clare : and Salomon , in taking many wiues, and contracting 
aftinitie with moft Princes for the encrcafe of his power, 
a id eftabliihing his peace. For, GebazJ is thus made a loath- 
fome Leaper, Saulis turned out of his Kingdome, Achan and 
^Ananias lofe their Hues , and Salomon almoft tenne Tribes 
of his pofterity. Let thefe examples therefore bee warnings 
vnto vs , that wee truft not to our owne inuentions , but 
goe oat after the Spirit , fpcaking in the Word with e^£- 
braham, thoagh wee our felues know not whither. Euen 
as filly Orphans, which know not how to buy and fell, and 
to dealein this wily world themfeiues, doe willingly fubmit 
themfekes to fome faithfull friend, that vndertakes this care 
for them. 

I £ueft. 



91 



^Dutj. 

To fubmit 
mrfetuet 
to Gods spi- 
rit. 



1 Corj.y. 

Gca.6.f. 

2 King.s. 



r Sam. if, 



Iofli.7. 
Hcb. ix.i. 



9% 



J he ninth Article. 



To btleeue 
in the holy 
Cdtholtque 
Church, 



Jguefi. 33. Which is the fecond part of your articles 
cf faith, concerning the Church of God ? 

Anfw. The fecond \f art u , The holy Qatholike Church, the 
Communion of Saints, the Torgiuenejfeoffinnes, the Refurreclion 
of the body y and the lift cuerlajhng. 

£&ft*3$' What learne you here to belecue ; concer- 
ning Gods Church i 

Anfw. Tonre things, 

gucft.tf. Which is the firft i 

Anfw. Firft, I learne to beleeuejhat Cjodhath a Church, con- 
futing of a certaine number of true beleeuers , ofyphemfome be in 
J Heaven, andfome Vfon earth, and that I myjelfi am a member of 
I the fame. 

Exfla*. We are to prefix in our vnderftanding, lbeleefte i 
andfo to confeffe, Ibeleeue the holy Catholtke Church } &c. and 
not, Ibcleeuein, as we fay of God the Father, Sonne,'and holy 
Ghoft. For the meaning of the words then, it is fully fet 
dovvne in theanfwer, viz. although,! cannot fee with the bo- 
dily eye,intothe inuifible Church of God, confifting onely of 
true beleeuers, yet I doe by faith flrmely hold, that fas there 
is an outward and vifible Church militant heere vpon earrh, 
I that is, a company of people outwardly called, by the fincere 
; preaching of the Word,and further marked out by the right 
adminiftration of the Sacraments amongft them,) fo there is 
: fucha Churcb,as is feeneonly by the eye of the Lord,inward- 
; ly called by the efficacy of the Spirit,part of which is already 
triumphant in heauen, and part here ftill in this world, the 
one fort being the Saints and faithfull departed , the other 
.' faithfull men and women yet liuing : And becaufe I can no 
! otherwife haue comfort in all this , I beleeue tc my further 
comfort, that lama member of this vifible Church, and of 
the fame body with the godly in heauen. 

7. For the grounds of- this , they are firft to be brought, 
which tc(tifle,tha: God hath a Church. 2. That this Church 
is a vifible company called together, by the preaching of the 
Word", which is the Church before men. 3. That they yet 
onely 



The moji cert aim mjrkes of Gods Church. 



99 



cnely are the true Church before God, which are Beleeuers. 
4. That no Church is to be beleeued in, that is,to be made the 
found ition or" our faith ,• butonely to be beleeued, that is, to 
be acknowledged, and to be cleaued vnto, when it is found to 
be Gods Church, and to be obeyed in all things, wherein it 
obeyeth Icfus Chrift the head of all. 

hirft,that God hath a Churches plain,from the often men- 
tioning of the Church of God in the Scriptures. Great perie- 
curion is laid to haue bin railed vp againft the Church, in the 
Acts ; and God is faid, to haue giuen (ome ro be Apo(Hes,&c 
fir the building vp of his Church. And in the Reuelation, there 
be feuen Epiitles , directed to feuen feucrali Chuches, one to 
the Church at Ephefus, another to the Church at Laodicea, 
&c. This is Co generally acknowledged, that it {ball not need 
to bee further infilled m. But that this Church isavnible 
company called together, by the preaching of the Word,&c. 
thefe being the principall markes andfignes, by which it is 
knowneamongft men, is fomew hat contracted, yea, explo- 
ded by the Romanifts, and other fignes of vniuerfauty, anti- 
quity, fucceflionof Billiops,5cc fublticuted, and therefore, 
ztiqHAHt'rilumoperoftiM, fas this Commentary will beare) to 
deale heerein. And hrfl of all, the word Gccltfi*,* Church, 
commingof =*- and •***• inGreeke, that is, to call out, gi- 
ueth grestlight he r ein, the Church being according to the 
llgnif cation of this Word , a people called forth out oft he 
reft of the world, as the Apoftie, not naming the Church at 
Rome , yet in effect callerh it , faying ; To jets W^hich are at 
Rome .called to be S4*ts : now, i fit be a people called out oft he 
world, the heft note whereby to knew it, muft needs be the 
voyce calling, which ifitbethe Talmud of the Iewes, it is a 
Synagogue of Chriits enemies, if the Alchoron of A imwmtt\ 
it is an aflembiy of Saracens \ if the Word of God corrupted 
by falfe interpretations in matter of faith , it is a Sett of He- 
rttiques : B-ir,if "it be the pure Word of God, purely and fin- 
cerely preached, it is the Church of God. For, this hath 
beeiieacertaine note of Gods Church, andfuchascan- 
I not deceiue. Thus hach it beene noted to be in the family o( 
v£,that walked with God,t **Jby obedience to his voice ; 

I a and 



1 Trcofe. 
Thtt cu 
hath * 
Church. 
Ads 8.1. 
Eph.4 n. 
Reucl.1.3. 



The true 
mdr^s of 

the Church. 



Rom. 1.7. 



Trccfes cf 
ihetldTe- 
(iament- 



100 



Actsi.41- 



Vcrfc 47. 



Efay «.20. 



Vcrfc 19* 



ilohnio. 



Verfe <?. 



Gal.i.8. 



The ninth Article. 



and of Noah. For he did thus alfo walke with the Lord ; and 
of Abraham, who went out at Gods Word from his Fathers 
hou(e,and amongft his pofterity , the Iewes,who at the word 
of the Lord, followed CMofes and Aaron thorow the red fea, 
thorow the vvildernefle , and the numberleflfe turnings, by 
which they were directed from the land of >fcgypt, vnto Ca- 
naan. And ftill vnder the new Teftament,this was the infalli- 
ble marke of Gods Church, fir ft amongft the Apoftles, who 
were called out fro others by the word of God,to follow the 
Lord Chrift,thtn amongft other faithful people,asthey were 
added to the Church,they were called by the Word:witnefle 
that great vvorke of conueriion,vvrought by the Miniftry of 
Peter at one Sermon,there were 300o.who,when they heard 
it,were feuered from the reft of the world, & added vnto the 
Church; & it is immediatly further noted,that the Lord daily 
added vnto the Church fuch as JhouldbefauedyViz. calling them, 
by the Strmons of his Apoftles & Minifters. To proceed fro 
Hiftory ,to the Doctrine of holy Scripture.Doth not the Pro- 
phet Sfay teach the fame thing? when he faith ,7** the Law and 
to the Teflimony, iftheyfpeake not as cording to this Word, it is be- 
came the j hane no truth in thcm,vU> % W hen Seducers fliall gee 
about to draw the to the feruice of Idols, & to follow South- 
dyers, and fuch as haue the fpirit of Diuination, as in the 19. 
verfe, they were ftill infeparably to ftick to the Law of God, 
& not to follow them,which do otherwife: & the mark w her- 
by to know thefe is , that theyfpake not according to this ypord, 
then the mark of Gods people,muft needs be this word pure- I 
ly fpokcn,and taught amongft them. Againe,S.M« faith ; If ! 
there come any vnto you, & bring not this do8rine,rccci*e him not 
to houfe, neither bid him god/peed; And in the verfe before,hc 
twice nameth the doctrine of- Chrift ; He that continueth in the 
DoEHne of Chrift Jhath both the Father and the Sonne. So that,if 
John be made iisdge of the Churches markes , the principall 
rtiall be the Word, the true doctrine taught there. And to the 
fame cfredr. fpeaketh S. Paul, Though Vpe,or an Angel from hea- 
ucn, preach otherwife vnto you, then we hauc preachedjet him be ac- 
curftd: corrupt preaching is ftill made the mark of Seducers, 
and then on the contrary fide,(incere Preaching cannot but be 

the 



The markes of Gods Church. 



the markeof Gods people What fhould I multiply more te- 
ftimonies in this cale? Chrift himfelfe hath plainly taught the 
fame with his difciples. Foi ,to what elfc tenithefe words a- 
gainft the Pharifes ; O hypocrites ! Efaias Prophefiedwell of you, 
faying, In vainedoe they rvorfisp mee, teaching for doQrines mens 
precepts : Doth he not conutmue the Pharifies for their faife 
doctrine,tobeafalfe Church ? and what is this elfe, buttoiu- 
ftirie this,as a ccrtaine mark of the true Church, viz. true do- 
ctrine, and teaching out of Gods holy word ? and what hath 
been faid of the word of God, the fame is true alfb of the ho- 
ly Sacraments, thefe rightly adminiftredjare further certaine 
markes of the true Church ; for thefe are the feales of Gods 
word,the fignesof hiscouenant,wherby he binds himfelfe to 
be our God,and receiues vs to be his people>and fure pledges 
ofhislouetowardsvs, which we really haue, tiilweecome 
actually to be poiTefled of perfect holincffc , and glory with 
Chrift,inftead of which,thefeare heregiuen vntovs.The Sa- 
craments of old, wereCircumcifion, and the Paffeouer, the 
Baptifme in the red Sea, the water flowing out of the rocke, 
&c. which the Apoftle reckoneth vp, as markes of the Ifrae- 
lites, where he faith, that vnto them pertainesthe couenants, 
the gtuing of the law, andthefernke ofGod,&c. And more par- 
ticularly, when he would defcribc the old Church viiible, and 
the true Chureh of the Iewes , for example to the Church 
that then was,he fets it forth by thefe marksjT/;'^ ail ate of the 
fame fpirituall meat , anddranke of the fame fpiriwall drinke, for 
the j dranke of the rocke that followed them. And again,7"/^7 were 
eiH baptized in the Cloud, and in the Sea vnto Mofes. And in the 
Epiftle to the Hebrews, comparing the fir ft Tabernacle with 
the fecond,thatis, the Church vnder the old Teftament,with 
the Church vnder the new, hee makes the markes of that 
Church : The Candlefiicke, the Table, the S hew-bre ad 3 t he gol- 
den pot \X>ith cManna , and Aarons Rod, Sacrifices, ®c. All Sa-» 
craments fetting forth Iefus Chrift. And more efpecially, at 
the firft ordaining of Circumcifion , and the Paffeouer , this 
is by the Lord alTigned to bee the end of them , viz. to bee a 
figneand markeot his people. Of Circumcifion, hee faith 
to ^Abraham , This fhall beg djtgne of my Conexant vnto thee, 
I 3 that 



ici 



Math. 15.7. 
Vcrfep. 



Rom.9.4. 



1 Ccr.ic 

Vcrfe 4. 
Verfc*. 



Heb 9.3.4. 



Gen.i7' » 



102 



The ninth Article. 



Exod.n.23 



Vcrfc25. 

Procfis of 
the New 
Tefiament. 
Mar.16.js, 

lPct.3.21. 



Aa.2.j8« 



a&.». 



TheodJi A. 

Atha./Sby- 
log.aetZon- 
fiantin. 
Socr. Ub. <, . 
c. 6. B<tfil. 
exhort, ad 
bdpti[mnm. 
Na^ orat. 
in bap. 
Chryfifi. 
bom.ijn 
A!t. 

Greg orat. 
de non dtf. 
fer baft. 



that is, whereby all that would might know him and bis po- 
ller ity to be Gods people. Likewile of the Paffeouer ; The 
blood jball bee\ftgne vpon the poft of the doorc , by this Sacra- 
ment, the very Angell that came to deftroy, (houldknow 
where Gods people dwelt , and it was a perpetuall figne till 
Chrifts comming, for their children many generations after, 
muft be Hill continually infirucled herein. Now, vnder the 
Nt w Teftament, two others haue fucceeded in the roome of 
thefe; Baptifme and the Supper of the Lord. Concerning 
Baptifme, the Lord faith , Hee that beleettet h. and is baptized, 
/ball be Jaued. Here Baptifme is made a marke of Bekeuers : 
and Saint Peter compareth Baptifme with Noahs hxte, which 
was eafie to be knowne from other buildings, by the rioting 
alone vpon the water , ibis the Church by true Baptifme; 
andalwayesfo foone as any imbraced the Word , the firft 
marke of the Church, they are exhorted to this fecond, with- 
out delay; as the lewesthat were at 'Peters Sermon, when 
they were pricked in their hearts , and would know what 
they fliouid doe ; *Bc baptized (faith he) in the name of the Lord 
Jefw fir the remiffion of fanes. And this was the next thing 
that the Eunuch proceeded vnto , after hee had renewed the 
Word , What hinders me, (i aith he) from being baptized I It was 
the next thing done to Corneliw, to the I ay lour, and all others 
of whofc conuerfion weereadeinthe holy Scriptures. It is 
true indeed,that afterwards fome famous men did delay their 
baptifme,vpon fome fmifter conceit,as is to be feared,that is, 
left by (inning after baptifme , they fhould for euer bee cut 
; off from being Gods people , though fome other reafons 
I hauc beene alledged on their behalfe , as that Conftantinetht 
' Great deferred his baptifme, that hemightrrceiueitatthe 
riuer lordan, where Chriflwas baptized, as faith Theodoret : 
and in the fame delay did his fonnes follow him : Conftam and 
Conftantitu, mdValens, and Theodo/ins, zshtthsSfthanaftHS, 
Theodoret ,md Socrates. And this was fo common, that there 
were Clmici, and Cjrabatari , (o called , who deferred vnrill 
their laft fickncfle ; but this was euer mifliked by the fincerc 
Fathers, who therefore did often inueigh here-again(t,as Ba- 
Jiltw, Nazianztrt, Chryfoftemc, Cjrtgorj of NiiTcn, &C Laftly, 

for 



ley for Chrifis honour, in Heauen. 



103 



for the Sacrament of the Lords Supper,the Apoftle, makes it 
fo certainea rmrke of Gods Church,that when he would ex- 
prcfle the company of Gods people, of which they cannot be 
which partake of the table of deuils, he faith ; Tee cannot far- 
ta\eofvhe Lords table % and*f the table of deuils ,and cannot drinke 
the cup efthe Lord, and the cup of dernls : the reafon is euidcnt : 
for that the Lords tabic , is a marke or cognizance of Gods 
people j the deuils table, of the deuils: and not long after, 
fpeaking of corrupt partaking of the Lords Supper, when 
men came together in heart-burnings and contentions, hee 
faith; JVee haueno fuch euftome, nor yet the Church of god, as 
who fhould fay , that this is no marke of a true Church,wbich 
is noted, not onely by the creatures vfed in the Lords Supper, 
but by them rightly vfed, according to his appointment, as 
foone after he doth further alledge. And for this caufe was it, 
that they went vnto the Lords table euery firftdayof the 
weekc,according to that of S.Paul, Every firfl day oftheweeke, 
Vvhenjee are come together to breake bread 3 &c. And this cuftome 
lafted long, as Baftlius the great, and others doe teftifie. And 
thus the true marks of the Church are manifeft, without any 
fuborning, or glofing, or wrefting of facred writings. But as 
for thefe of antiquity, visibility, fucceffion, confent, &c. If 
thefe (hall paffe for certaine and perpetuall inarkes, fee what 
abfurdities will follow hereupon. 

Firft,the Church is only marked out vnto the learned,and 
to fuch as haue beene long exercifed in EcclefiafHcall hifto- 
ries a long time, no fimple peribn, or barbarous, can poffibly 
come to the knowledge hereof; for how fhould thefe know 
fuch things, feeing that they depend vpon hiftory,Iarge,and 
much different in regard of the variety of writers,fomearfir- 
ming/ome deny ing,iome reporting this way, fome that, the 
fame things. Now the Church hatheuer beene marked fo,as 
that, (fuppofing the admittance of the written Word of 
God) it hath beene knowne to the flmpleft , though all wri- 
tings of record made by man fhould haue beene burnt. Se- 
condly, the prirnitiue Church in the Apoftles dayes, & their 
fucceffours muft by this reckoning haue beene without any 
certaine marke whereby to be knowne, there being neither 
_ I 4 anti- 



1 Cor. 10. 
11. 



1 Cor. IX. 
1*. 

Vcrfsr xj. 



I Cor.iS. 

BdftlXjfifi. 
zi. 



Mtrketof 
the Church 
fet doi»n* i 
by R*md- 
mftsreft*' 
ted. 



104 



ii 



am. i. 



Iohn 14. 



Math. ij. 
Gals. 
Gal.5.17. 
Rom. 3. 
Gal.4. 



The ninth Article. 



antiquity nor vniuerfality,nor fucceflion in thofe t:mes,& the 
like might be faid of Abrahams time,& Mofes, and Aarons&c. 
Thirdly ,the Church of the Pharifees muft haue bin theonely 
( true Church of God in Chrifts time: for they only could plead 
! antiquity,&c. they only could alledge theconfent of their El- 
dcrs,and fucceflion of high Priefts tor many yeares.Whereas 
none of thefeabfurdities will follow, if wee acknowledge the 
Word and Sacraments, the markes of Gods Church,the fim- 
ple may know it as well as the learned, it is a marke common 
to the Apofties times & thefe, the Pharifees,& all heretiques 
are foone detected. Again,fay thatnofuch groffe things would 
follow here vpon, where haue you any teftimonics for anti- 
quity,&c.to be marks of Gods Church ? I am fure that in the 
naofr worthy of credit , yee haue none at all : Whereas i he 
Lord himfelfe giuespleutifull teftimony in his word to the o- 
ther marks,& the name of this very Creed, is an ancient mo- 
nument of the Fathers, of the Churches content herein, -w*. 
their calling it Symbols, a badge or cognizancc,as who fhould 
fay, that the doctrine in this Symboll contained, is a certaine 
marke in them of whomfeuer it is receiued of Gods Church. 
If any man ftiall yet fticke, becaufe we doe not know who in- 
terpreted the Scriptures truly,& receiuesthem according to 
the meaning of the holy Ghoft, and fo of the Sacraments. O 
let not this be any hindrance to our receiuing of the truth,be- 
caufe moll are fo vnripe in their vnder (landing : and fo vnac- 
quainted with Gods Spirit. For if we aske more vnderftand- 
ing to know this, the Lord will giuc i: vs, if we aske his Spi- 
rit to direel vs to his own meaning ,he will giue it alfo.More- 
ouer,we haue for helps this analogie or rule of faith to try the 
truth by, we haue the forme of Baptifme, and ofadminiftring 
the Lords Supper plainly fet down; fo that a difcreet ordinary 
C.hriftian may be lurc,when they are rightly vfed 3 and when 
the faith is truly preached. We haue the burthenfome tradi- 
tions of men plainely condemned , the loue of Iewrfh or fu- 
perftitious Ceremonies exprefly cenfured /Idolaters, and 
Image-worfliippers adjudged to the pit of Hell , workes in 
the cafe of iuftification excluded, and grace magnified, him 
that feeketh to fct vp himfelfe abouc Gods,thatis,Kings } and 

Empe- 



The markes. of Gods Church. 



Emperours pronounced Antichrift , outward things vilified 3 
and fpirituall feruice commended , will-worfhips difgraceu' 
doers of works fupercrogatory pronounced vnprofitable fer- 
uants, persecutors detected as Woolues,&c. ^ tms will not 
feme to refolue vs,but wi:h Thomas we wil fiil be doubtful,let 
vs pray for fome lmre fpecial certificate^ the Lord fure wil 
vouchiafc vs his fpeciali tauor,as he did Thomas, according to 
our infirmity. And iet not weake Proteftants be 10 vnftable, 
as to be carried away herewith, when they haue begunin the 
lpirit,to end in the fieih,when they hane liued in the Church 
of God, by reuolting , to die out of the fame. Many cauels 
more would be met withal,aboutthe prornife of Chrifts buil- 
ding his Church, vpon the Petra, a rocke, of the conftant re- 
maining of this Church, of his being prefent here alwaycs to 
the end of the world to laue them from error, & to lead them 
into all truth , of telling the Church in the cafe of offence, 
which they fay muft needes therefore euer be vifible : and on 
the contrary fide, of the nouelty of cur Church, ourvnlaw- 
full miniftry,& in detracting from the firft reformers,&c.but 
I haue bin too long already ror this briefe treatife, and there- 
fore will refer the reader to the learned writings of others, 
of this argument purpofely % where hee fhall finde them like 
charre blowne away, by the fpirit of Gods truth : for that the- 
reels, vpon which the Church is built,is not Pettr,but Chriil, 
for other foundation, then Chriji can no man lay, S.Paxl plain- 
ly teacheth : againe,his prornife of the holy Ghoft, and of be- 
ing prefent with his Church vnto the worlds end, proueth 
nothing for any particular place , but for the perfonsof true 
beleeuers, according to that , When two or three are gathered 
together in my name, there am 1 in the mid ft of them ,& thefe fhal 
not be fuffered to fall,& lie in damnable herefies,but be Jed by 
the Spirit into all truth: & iaftiy his bidding: Tell the Church, 
proueth no more, but onely, that where the true Church of 
God is formally gouerned by excommunications , and other 
cenlures for fin : there obfiinate, and othmvife incorrigible 
offendors, are to be complained of, and this difciplinc is to be 
exercifed againft them. For if it proueth the being of Gods 
true Church vifible alwaies, it muft alfo proue it in all placies, 
, clfe 



~J2L 

2 Tim.f. 
Mark 7. 
Ioh 4.20, 
Math. 10. 



1 Cor.3.11, 

OffteSioms 
awfwered. 



led 



The nmnth Article. 



Troofi. 
Beleeuers 



elfe when any perfon is thus grieued, how (hall wee come to 
the Church to complaine? and thus this rule/hall remainc 
ftiil vnperf eel. For our miniftcry and Church,it is fuirkiently ] 
iuftified before,itmuch rnattersnot, how lately the word be- '' 
gan to be purely preached, and the Sacraments rightly admi- j 
niftred,f© that it now be to amongft vs,this maketh vs a law- ! 
full miniftery,and the true Church of God,againft which our I 
aduerfaries may only barke; but not be able to vtter one word | 
with reafon : mcrefpecially for our miniftery , howfoeuer I 
perhaps wee might an^were, that when an ordinary calling i 
cannot be had, there is place for an extraordinary, yet we can 
truly maintaine that we can deriue canonically our ordination ' 
from the fucceflburs of the Apoftles , as Maftcr Lftiafin hath ' 
learnedly declared. 

Now it followeth to be proued , that they onely are the 
true Church before God,w ho arc beleeuers. And this appea-j 

*t*e church rct ^ pl ainelv : firft > for tnat mm Y °f tne vifible Church arc | 
1 reprobates, and without part in GodsKingdome, as our Sa- ! 
niour Chrift. teacheth by many parables , both of the fower | 
that wjent forth to fow , fome of his fecde falling vpon the 
thorny ground , fome vpon ftony , and fome vpon the high 
way, and fo bringing forth no truit ; and in the parable of the 
draw-net, of the good corne, and the tares, of the Virgins,of 
the feruants with their talents, cVc. all which tend to {ct 
forth the ftate of Gods Church to be fuch , as that therein 
j there be many caft-awayes. Moreouer, he teacheth the fame 
Math. 7.21* plainely, wherein he faith, They [ball cry, Lord,Lord,ofen vnto 
\ vs, W« haue frof hefted in thy name, &c. And in another place, 
Luk. 1 3 .2 jr . ThoH baft eaten and drunke in ourflreets, and taught in our Syna- 
gogues ', but I "will fay vnto you, depart from meeye workers of ini- 
quity .Which being fo,it muft needs follow,that all the vifible 
Church is not Gods true Church , but onely the company of 
true beleeuers. Secondly, this is further manifeft, becaufe 
faith onely fetteth vs into Iefus Chrift, and maketh vs mem- 
bers of his body, which onely is the true Church : for to this 
efFecl fpeaketh the Apoftle : They Veere broken of by vnbeliefi, 
and thou ftandeft by faith, viz. Ingrafted into the Ohue tree Ie- 
fus Chrift,out of whom the Iewes were broken by vnbcliefe. 

Faith 



Math. 13. 
Math.aj. 



Eph.4l»- 
Rom. 11. a© 



To Mecue the ChtiYch. 



Faith onely maketh vs the children of Ahraham.znd heires by 
promite. Thirdly, the fame appeal eth from the defenption 
or the true Church to the Ephel ans : which he calling them, 
and magnifying Gods mercy in calling tlcmtothis eftate, 
he faith 5 Bj grace ye are fatted through fatth in leftu Cfotfl,and 
againe through him, je are Citizens with the Saints, tna of the 
houfholdofCjod, and are built zpon the fiundatio*ofthc Prophets 
and Afejlles , Jcfw Chrifi htmfelfe be%r.g the chufi corner ft one, 
in whom all the building coupled together , gtowethto *n holy 
Temple in the Lord. Here faith oticly is that, w hich makes vs 
grow to this Temple , and to bee thus neere vnto the Lord. 
No man therefore can beleeue himf elfe to bee a member of 
the true Church before God , by rtalon or any outward pri- 
uilcdge , entring him into the vriible company of Gods p eo- 
ple, vnleffe he be inwardly before God, through fauing faith 
made a member of the fame. r ounhly,that the Church is on- 
ly to be beleeued, that is,acknowlcdged, where it is found to 
be, and to be cleaued vnto : but n t to be beleeued in, that is, 
to be made the foundation of our fait h. This point, as it con- 
fifteth of feuerall members, fo are they diftinctly,and ieueral- 
iy to be layd open, f irft, ic is to be acknowledged, wberefo- 
euer it is found out by the markes before fpokenof, thus the 
Church at Rome was once famous all ouer the world; and 
Peter endeauoured much, after that hee had once beene with 
Cornelius and the Gentiles; to bring the Church of the Iewes 
to acknowledge them to bee the Church of G O D alfo : 
and indeed*, how otherwife can I fay , 1 beleeue the Church ? 
W hich is firmely to hold, and confbntly to acknowledge it. 
S'. condly, it is alfo to be cleaned vnto ; (cr when the Church 
Kgw firit to flourish vnder the Gofpell, it is faid, That (fod 
added vnto the Church daily fuch ai [hot* Id befaucd,he prouided 
that they fhculd be ioyned vnto the afTcmbiies of his people; 
fo that as 7 J cter faid vnto the Lord , Whither Jhou Id wee goe f 
thou hafl the words ofeternall life : fo laic h euery faithfull man 
and woman of his Spoufe the Church; Etc mail fife is no 
where elfe to bee obtained : all the creatures out of the Arke 
penfhed, fo doe all that keepe out of the Church. The word 
preached therefore, is by ail to bee attended, the Sacraments 
arc 



107 
GaijT 



Epfi.a.8. 
V«fe r 9 . 



The Church 
to be he tee- 
ued^dndnot 
beUeuedtn. 
lero» part. 
S.Ebtft.Al* 
Non dta- 
mtts credo 
in, fed ere* 
do ecclefe- 

Rom.i.S. 



Aft. 2, 



Ioh.^68, 



*o8 



Camk.i.S 



The ninth Article. 



Reucl.3.3. 



lerom* 
DatnaffA 



OJthefu- 
prcmaete. 
C$n. Niet. 



arereuerently to be receiucd, the affemblies of Gods people 
to be frequented. Thus the Lord diredeth aJI his to doe in 
thatmyfticall fong: get thee forth by the fteps of the flocks, 
and feede their Kids by the tents of the Shep beards. Thirdiy,it is 
not to bee made the foundation of our faith, becaufefothe 
fpoufe foould be fet in the roome of the Husband Chrift,and 
becaufe that fo we might erre , and fall from true Chriftiani- 
tfe,as any vhlble Church may doe,and many haue done. For 
the flrft, it was before (hewed, that there can be none other 
foundation : for the next it is manifeftjthat the Church of the 
Iewes did often times erre , and chiefely , in crucifying the 
Lords LMeJJiah. The Church of Galatia did erre fo far,that 
theApoftle profeffeth himfelfe to be afrayd that hee had la- 
boured in vaine amongft them : hee was afrayd alfo of the 
Church of Rome for the fame errour, which maketh him fo 
! longinprouingiuftihcation by faith without the workes of 
the Law. The Church of Sardis was fo farre gone, that the 
Lord faith, It had onely a name to be aliue , but was indeede 
dead : and the Church of Laodicea was fpiritually miferable,* 
poore, blind & naked : and Ecclefiafticall Hiftory doth fliew ! 
that fcarce any Church hath beene free, but at fometimes in-j 
fecled with herefie,which though it was not in former times' 1 
noted in the Church of Rome; yet I take it, itcouldnotbe 
farre from Herefie, when the Head thereof, Liber ifu,{iib(cri~ 
bed vnto Arianifme, ^Vi\Honorim vnto the errour of the Mo- 
nothelites : when /^ra///»wfacririced to idols, and Siluefter 
the fecond fold himfelfe to the deuill , and became a Coniu- 
rer , and Negromancer. But fay it was free a long time, 
doth that proue,that it muft needs be {o euer, nay,rather it is 
likely ,that as other Churches had their time of infection for- 
merly, fo the Romanes turne came more lately. Againe, that 
the vifible Church may fall into Herefie is plaine, becaufe it 
hath fometimes made decrees , and afterwards the-contrary 
hereunto,euen in matters of great moment. As about the Su- 
premacy of Biiliops : In the Councell of Nice it is decreed, 
That as the BiuSop of Alexandria had. authoritie oner all 
Egypt, Lybia, and Pentapolis : and the Romane Bifhop, had 
the like cuftome for the Churches about him ; fo the Bifhop 

of 



7 hi Church may ore. 



109 



of Antioch, and of euery other Prouince fhould be fupreame 
within hisowne DioceiTe : and the fame thing is decreed in 

the Conftantinopolitan Councell vnder The§doftH4 the Em- 
perour, and in many more, and in the fixt African Councell, 
when the Biftiop or' Rome laboured for the fupremacy of all, 
hee was difcouered to felfihc the Councell of Nice for his 
purpofe, by comparing the Copy which he had fent, with 
others, kept by the Patriarke of Confbntinople, and of Alex- 
andria, & Co was reiecled with difgrace,both Zoz.mns, TSoni- 
face t and Siluefter , and it was decreed, that it fhould not be 
lawfull for any of Africa, or any other Prouince, hailing Me- 
tropolitanes of their own to appeale to the Bifhop of Rome. 
But rlrft their owne Bishops ; and Mctropolitane,{liould haue 
thecauie brought before them , then a Prouinciall Councell, 
and thenagenerall. And in the feuemh African all Prince- 
like fupremacie is taken away from the higheft Bifhop. Tri- 
maftdisepifcopus non appelletur Pr weeps fac<rdotum t aut fummm 
Saccrdos>&c % that is, as the Bij} op of the fir ft feat may not be cal- 
led the Prince ofPrtcfts, or chit ft Prieft^r fuch like : but or.ely the 
^Bifhop of the fir ft feat. And according to thefe Councels lome 
Roman Bifhopsthemfelues haue aihrmed.M« the third hath 
left written, that, none ought to be called chiefi Prieft,or vniuer- 
| [all Bifhop. Clement the 3. Bifhop of Rome from Peter ,(as they 
; reckon)liuing in the dayes dilohn the Apoftle, wrote an Epi- 
i fl'e vnco him with this (uperfcription. Clement to the Bro. 
i ther of the Lord , the Ltfhcp of Tjiftyjps , gouernour of all the 
\ Churches ofCjod, ^herefoemr thty ,ire founded by his frouidence : 
j Nowifthe Ap ftle as long, (tinier of them all, werechiefe 
j gouernour ofall,as he acknowledge thj he denieth hisfuperi- 
i ority any other in the world : that I may adde no more of the 
I learned Fathers of the Church, that could not heart this high 
j title in any , but the Antichrift ; as in Gregery the great, Bi- 
; ihopofRcme, whoaifirmed, that the title of vniuerfall Bifhop 
1 agreed to nore but either to zArtichrift, or to his foiournour t &c. 
But the Bimop of Rome hath intruded vponihistitle in de- j 
generating times, in the Romane Councell called by Boniface 
the third ,tbis thing was chiefly handled and decreed,/ h*t the 
Romane Bifbop fhould be Tcpe, and Pontiftx, that is chiefe Bi- 
(hop, 



Con. Com* 
ftant.Can.i 



Com. Affric, 
6. 



Cctt.djfric. 
7. Cam. 6, 



Hi ft. M J/. 
de.Cem. 6. 
cap.2-pa.4l 



Clem.Epift. 
ad lo ham. 



Greg. Eptft. 
lib.4.Ef>$fl. 

3*39. 



no 



A»*o 606. 



Uifi Magd. 
Cent. S.tf.g. 

Of Images. 
Cent.t.c.p. 



Con. Trid. 
Seflf.ca.t. 



The ninth Article: 



(hop, and hone fail power to catt t andtodiffotve fiuncels, And to 
rattfiejr abolijh things decreed hy Councell ; through the fauour 
of wicked Phtcas ,vvho flew his Matter Mamntiw to obtaine 
the Empire, and being reproued by the Bimop of Conftanti- 
nopie,preferred hisaduerlary theBi&op of Rome in thisma- ; 
ner, who had a long time gaped after it. And this his priui- 
Icdge was after confirmed by Pipm, who was made King of 
France, his Mafter being depoied, and did this to gratifiethc 
Bifliop of Rome for this good office done vnto him. But his 
authority ouer Councels hath fince againe been reuerfed, and I 
he madelubiecl vnto them by the Councell ofConftance, and I 
ofBafl. I 

Againe, for free-will, you may fee thecontrary decrees of | 
: Councels before in the Treatife of mans corrupt eftate jvnder I 
! the third queftion.For the worfliipping of Images,it was the ! 
plaine decree of the Conftantinopolitan Councell vnder£*«- 
ftantine Ccpronymits, wherein were 338. fcifhops; that if any 
man fliould prefume to make the Image of God the*Father,or 
of Chrift,or of any Saint,he (riould be accurfed. 

And about forty yeeresafter, vk>. Anno 704, v n dcr Charles 
the Great, was a Councell held at Franckfrt , wherein it was 
decrccd,that,/r Should be altogether eftranged 'from the Chriftian \ 
faith, and held agreeable to the Jfiperflttion of the Heathen ,to Wor- 
Jhlfand adore Images. And with this, doth all antiquity con- 
I fent. But contrariwife m the lecond Nicene Councell, aflem- 
bled by Irene , the Emprcfle of Conftantinople , ( who wic- 
i kedly and vnnaturally , put out her owne fonnes eyes , and 
draue him into banimment) it was decreed, that they fliould 
be vvordiippei ; and more lately, in the Councell of Trent 
order istaken, that the fame Nicene decree, be of all men fol- 
lowed. The like might be fhewed of the calling of Councels 
anciently by Emperours ; but now by Popes of fupreame ho- 
I nour, which was wont to be giucn to Kings and Emperours, | 
but now to Popes. Of Purgatory, thereallprefcnce in the j 
Sacrament, the adoration of the Hoft, workes meritorious | 
and fupererogatory, of Monkery, and infinite ceremonies of j 
which, nothing anciently , but now the world is full of de- ! 
crces hereabout. i 

But! 



The Church may trre t 



But thefe contradictions already obferued, may fuifice to 
ihew, that the Roman Church it felfe is not free, butfubiecl 
to error & herefie,for contradictories cannot be both truths, 
therefore it muft needs fometime onely haue bin in the truth, 
and fometime againe caried away with herefie. Laftly, this 
further appeareth,frcm the confideration of the mannerj how 
things haue bin caried from time to time in the Church, viz,. 
fometime according to the will of one Emperour, King, or 
Pope, and fometime of fome few, and that notfincerely, but 
apparantly feeking themfelues , & oftentimes to iatisfie their 
malicious mindes. I fhould dwell too long hcre,if 1 fhould en- 
ter into a particular exemplification of this : it is fo plaine to 
all that read of their proceedings, as that it cannot be denied. 
Hrft,fomething hath bin conceiued by an higher power,then 
a Councell called, and his minde being divulged, they feare to 
appeare that be of a contrary opinion,or if they appeare,they 
are not admitted into the Councell, or through feare recant- 
ing,are rcceiued, & fo it is proceeded to the matter propoun- 
ded. Then a great friew is made, of calling vpon the fpint of 
truth-for his alfiftance, but all is concluded, according as was 
before concerned: and accordingly is taught in the Churches; 
and thus the people of God,vnder the pretext of Councels, is 
feduccd. Which things being fo,let the Reader iudge, whe- 
ther the Church vifible may not eafiiy erre, feeing the fouri- 
taine , from whence things there held doe proceede, is thus 
troubled and filthy. Againe,admit that freer Councels,which 
reprefent the Church, be called (which cannot be granted to 
haue bin in the Romane Church, certame hundreds of yeares 
iaft paft.)yet who be they that make vp Councels,are they not 
menPthat I may not fay , men altogether intangled with volup- 
tuous Huing,afpiring after nothing but honours & filthy lucre 
for the mo ft part ? and what afTarance,! pray you,can we then 
haue that they cannot erre ? yea,what feare may we not iuftly 
haue,thatthey haue altogether erred?for if one,or fome may, 
what more priuiledge can they haue altogether ? 

If it be faid, that this is a doctrine tending to Atheifmejfor 
if the church may err^therc is no certainty of truth to be had: 
if no certainty of truth to bee had, then is there iuftcaufeof 
fufpition 



III 



Obktt. 



Ill 



1Kin.l9.i8 



The ninth Article. 



* Pet. 1,1*. 



Gat.i. 8. 

OjUeSl.i. 

The truth 

tyorpuc, 
without the 
Pope ludge. 

i Pct.3. 16. 

xlob.4 1- 
iThef.J. 



Efay g. 20. 



fufpition giuen,that there is no certaine truth at all ; and then 
faith the Atheifl, all is fabulous. I anfwere, that this confe- 
quence is moft falfe : for though all the Churches viiible in 
the world were in an error, yet there is certainty of truth to 
be had, ws. in the holy Scriptures, to which Gods people ta- 
king heed, may befaued from following *Baa/,with the feuen 
thoufands in Ifrael in Elijahs time , who complained of the 
common reuolt of all,but himfelfe alone ; but was comforted 
with this , that the Lord had left vnto him feuen thoufand, 
whofe knees had not bowed to Baal,v\ov their mouthes kiffed 
himfelfe. For thus taking heed vnto the holy writings of the 
Prophets. S.Teter commends them of his time, calling it a 
fisrc word , and a light flitting in 4 dark* place, and telling them 
that they doe well: and S.Pastl would haue the Galatians not to 
regard the very Apofties,in companion of the Gofpel, which 
they had receiued, faying ,//W om-felues y or/w Angel from bea- 
ten, teach any otberwife, let him be accurfed. 

If it be faid further; All Heretikes do paint ouer their here^ 
fies with allegations out of the Scriptures, how therfore fhall 
we know them ? Can euery fimple man barely by the Scrip- 
tures, difcouer their craft, and keep himfelfe from their poy- 
fbn ? they are rather thus in the way of being pcruerted, to 
their ineuitable damnation, as S. Peter teacheth. I anfwere, 
that this is a maruell,feeing SJohn biddeth euery man try the 
fpirits, whether they be ofGod,or no : and giucth a generall rule 
to know them by : and S/PW faith, Try all things, and cleattc 
to thatVvhicb is good : and the men of Bera?a are commended, 
for fearching the Scriptures, to finde, whether thofe things 
were fo , which were taught them by chiefe pillers in the 
Church of God. What impudency then is it,to count this the 
high Way of errour ? How did the people of God of olde, 
that had none but the Law, and the Teftimony,with the help 
of Gods Priefts,to direct them? What,were thofe of the Pri- 
mitiue church more flenderly appointed then wcof thefe laft 
times ? Or is there any now fuperiour to the very Apoftlcs, 
who fubmitted their teaching to the tryall of this rule ? Let 
the Romaniftsthen be afhamed of this fhamefull aduancing 
1 their Pope,as infallible Judge of all points of religion: for this 

is 



OhkUim dnfatrcd. 



"3 



is indeed the way to Atheifme,the way to all crror,when one 
Pope (hall contradift anorher, or any fhall fall into herefie, as 
they haue done, and yet ne held for infallible. 

Our rule is more certain , and neuer deceiueth, but when 
fickle-headed perfons will wreft it to their owne wils, and 
not bring their conceits into fubie&ion to it, which is S.7V- 
ters meaning. \rer here holdeth the promife of Chrift, con- 
cerning theSpirit,to lead vs into all truth,M^.if with humble 
hearts (thinking that wee know nothing, as wee ought to 
know) we come to read and heaie the word of God,and com- 
pare places more hard and obfeure, with plaine and eafie pla- 
ces, praying heartily in the name of Chrift, to be directed a- 
right, and no way belongcth to the Bifliop of Rome, as head 
o the Church, as his flatterers vainly pretend. 

If any man wil further obied,that this cannot yet make any 
Chuich appeare to be a true Church to them that are with- 
out : For thus alf > the RomarcChurch wil rather be iuftiried, 
for that many points there lield,difterent from vs, are plainly 
letdowns, which without glofing, or paraphrafing , is not 
foin the Charch oftheProteftants.For txample,S. /****/ hath 
taught p 'airily ; Wearenotiuftificdbyftith. Without works t Jc is 
not fo of i ftiflcation by faith alone. Our Sauiour Chrift hath 
(aid plainly y Th is is my body :hut not fo of the figne of his body. 
S-Prftf/hath laid ; Worke out your falttat ion Vvithfeare and trem- 
bling. S James againe faith, If any be prig, let him he dhojntedm 
the name of the Lord lefts ^cand :xprt fle mention is made of 
traditions,&c. I anfvvere : It is good for the Roman Catho- 
likes to deale herein,but with fbme lighter points of the reli- 

fion, for feare (if they (hoald proceed further to their grand 
o&rines, of muocation of S ants, of fmage-worfhipping, o 
worfhipping the bread in the Sacrament,of withdrawing the 
Cup from the Laitie, of their Latine St mice, and ridiculous 
ceremonies, and works of Supererrogation,&c) of being al- 
together grauellcd here. A man would not thinke, that the} 
had the face to bring their ftubble to the Scriptures withou 1 
blufhing; for i f they haueonefentenceofScripture,in word;> 
fpeaking with them, we haue ten for the Proteftants. 

We haue an exprefs command/orbidding Images,& their 
_____ . K wor&ip, 



i Cor. 3* 



ObkB. 



Ofpeynts 
maintained 

h ?<?'#' 
frvm flame 

ScfftHret 



£xod. 20.4, 



H4 



7 be mntk,4nicle t 



Dau.4.f. 



wor/hip , and a further cocoirientary here -ponimde by the 

Lord hi'mfelle; Take heed, fir y .uf«w no image m the d*y that // e 

LordfpakevntojoH y &c. agamihnuocaiionor bamts, it ij, laid ■ 

Efa. 6 j . i £ Abraham kpowes not of ysjfaat is ignorant ofvt.,md. AngeJsfcnd 

Saints haurelufcd this, honour :, againft the Popes fuprema- 

Cie 5 They. that are gnat among the Gtntijet, hane dominion otter 

them, but it fall not be fo Veithyou, Againit i he adoration of the 

Rom. I. Hofte, TheyVporJbippedt.be creature, in flead oj the Creator. A- 

gaiqft the merit of vvoi \\S\W.e are vnprofiti.b/eferuantj > v»e haue 

done but our duty, Vphen Vfehaue dene all. Againiifree* will ; We 

i Cor.j j, cannot thtnkeagood thought o cttrjelues. With infinite places 

| more,of which very children are not ignorant. For the places 

| by them alledged,they are but mcere ihewes. lames muft be 

! compared with Taut ,, who is more large in thepoyntof lu- 

fUfication,and fo his meaning will appeaire, that wt are iufti- 

fled, that is, declared to be luft before men by our attentiue 

and vnpartiall workes, the reft are e'mfdem farina, eafie to be 

I anfwered,as no reader is ignorant.And therefore if the Scrip- 

| tures be acknowledged the rule of truth, the Church wil foon 

be made manifeft, euen to the vnconuerted. 

If it be further obie&ed, that plaine people cannot know, 
which be the Scriptures, becaufe the languages wherein they 
were firft written,is hidden from them; now there be diuers 
WerL ' translations indeede , but much differing one from another, 
how then,ca.n they know the truth by the Scriptures ? 

I anfwer,thisisa very filly fhift indeed :for arenotthefcrip- 
turestran flated, the very fcriptgres of God,as well as theory 
ginals ? if there be difference of tra filiations, it is no more but 
as if the fame hiftory written in a ftrange tong fhould be told 
jin Englifh by diuers,fome expreflin^ it after one maner,(orae 
after another. Now for this little difference in vvords,no man 
I fuppofe,will fay,that no certainty can be had of the truth of 
the thing told, by fuchas are vnskilfull of that tong ; but that 
he may the rather perceiue the crurh, becaufe they all agree in 
the matter which they interpreuyetthis is not the only thing 
that bringah them to the knowledge of the truth, but to the 
firft beginning of knowledge/As the people of Samaria were 
brought firft to beleeueinChrift by the report of the woman, 

with 



Obieft. 4 

The Scr$y 
tures tr an 



Obkttions anfrvered. 



with whom he had talked,but afterwards they profefled,that 
they did bcleeue, not becaufe of her words, but for that they 
had heard htm themfeiues t fo they acknowledged the truth at 
thefirft, becaufe they finde it fo written in tranflations, but 
afterwards, becaufe they are certified by 'the Spirit, and their 
faith is not built vpon men,as the Church of Rome doth flan- 
deroufly aliedge, thus pulling themfeiues by the eare. 

If it be ftill further obiecled, that this iuftifieth thofe inor- 
dinate heady perfons, the Browmfts, Anabaptifts, Familifts, 
&c.forthatmfimplicity feeking for the truth in theScrip- 
tures,they do find it to be the dodrine taught amonglt the,& 
cannot find ours to be fo. 1 anfwer,that they do fowly deceiue 
the world vndcr the colour of(implicity,& religion : for that 
they fceke not the truth, but to bring the truth zo the fauou- 
ring of their conceits , asmayeafilyappearetofuch , as fhall 
obierue their infolent carnage and levvdneffe, which they fol- 
low, vnder the pretence of confeience. Morcouer,as (jamalid 
well noted, vnto the Councell gathered againft the Apoftles ; 
If this counfcll, or this Vvorke be of men, it Will come to naught, but 
if it be efgod,je cannot defiroy it. So may it be faid of them,lf 
they were of God,they fhold at Come time or other,haue flou- 
rished ; but in that their worke comes to nought,it is a figne, 
that it is of man. For they haue long troubled the world, and 
yet they are at this day almoft none. As their fighting hath 
bin for fliado wes',& about no fubftance/6 haue the fantaftical 
Enthufiafts themfelues,as Shadows vanished away.Laftly,if it 
be obie&edjthat yet it will remain doubtfull,notwithftanding 
this ru&of the holy Scriptures, whether the Lutherans, or 
Ca'luiniftsib called ,be the true Church of God: becaufe they 
both propound vntotheinft?lues,to' , find out the truth hereby: 
both are content thus to be brought to their tria!l,& both do 
: almoft flourish atike.I anfwer:That howfoeuer the Lutherans 
bee; gricuous enemies vnto their brethren . efpeeiafly fome 
more harih & hot-fpirited amongft them,yet we do think fo 
wel of them, in regard of 'the points,wherin we confent toge- 
ther ,as that we hold them to be the true Church of God alio. 
The only thing that muleadeth the, is, that they are addided 
tio raucjh, lurartitt vtrfoM*gftrl\ that is,to flick to Luther* 
y'f _. K a . teaching. 



IIJ 



Ioh.44f ( 



Obiett.$. 

The Fami- 
liftes and 
Brcwmfiu 



A&s r.38. 



ObuU. 6. 
OfLuthe^ 
rant and 

Caluinitfs. 



■ 



n6 



The ninth Article. 



frtdchti. 



I Pet. 1.2. 



i teachmg,who no marucll,though he could not fee to reforme 
' all things himfcife alone , and ib were oucrtaken with fome 
\ fmall errours. If they be not fo charitably arretted vnto other 
J reformed Churches, the Lord re&ific both their iudgements 
and afifedions in his good time, 
i . *D*ty. | Now follow the Duties of this faith.The firft is,diligently 
T»fr<y*e*t to frequent the preaching of Gods Word,and duly to read it: 
becaule it is Gods voyce,whereby he calleth vs into the com- 
pany of his people : it is that, whereby we muft finde out his 
Church,it is that,by fearching, whereof we muft finde eter- 
nali life, as faith our Sauiour. To this SSPeter exhortt th : As 
new-borne babes defire thefincert milke of the Word; for this, the 
Bereans are commended , vnto this all are by the Prophets 
andApoftles vrged, ashathbeene already fhewcd. Other 
writings without this , are but as pits, that will hold no wa- 
ter. Wherefore, as thou loueft thine ownc foule, fufternot 
thy mouth to be mulled by any mailing Prieft,or thine tves to 
be turned here from', forfeare of feeing, as Eue did that, 
which may turne to thy deftru&ion : nay, looke warily into 
this word, pray heartily that thine eyes may be opened to fee 
the truth, left by turning away, thou come to deftru<ftion,and 
know it not. 

He that is in the truth, feeketh not to haue the mouthes of 
all others flopped, but is willing to let euery man fpeake : and 
fo it will appeare the better, that the truth is with him. If 
there bee any then that cannot abide that others fhould bee 
heard but only themfelues ; what (ball we think of thefe men 
but much more if they cannot abide their chiefe witneffe of 
which they bragge,to be heard fpeaking ? Surely we will fay 
their matter is naught , it cannot bee other wife. And what 
fhall wee thinke then of the Romanifts which ftraightly tyc 
their people from reading any Aduerfarics writings , yea 
from the holy Scriptures , the chiefe witneffe of the truth : 
Their matter muft needes be naught, and their workes enill, 
as our Sauiour teacheth : Hee rhdt end doeth hateth the light, 
neither commeth to the light, left his deedjbould bs repre*ed: but 
he that doth truth, commeth to the ligi t that his 6ecds may 
be made manifeft, that they are wrought according to God. 

The 



loh J.IO. II 



To know the grounds of Religion. 



The fecond Duty is, to fticke mfeparably to the Proteftant 
Churches, ashauingthe true and infallible inarkes of the 
Church of God,™*, the Word purely taughr, and the Sacra- 
ments rightly admwiftred; and to account all the faire (hewes 
of the Church of Rome in the Antiquity, Vniuerfality,&c. 
but as the whiting of Sepulchres , which inwardly are full 
of rottenncfle and dead mens bones. For trees oftentimes 
feemc a farre off co be men, but come neerer and with better 
light, and they are foonc difcouered what they bee ; So the 
Church of Rome, which is but a trunk or dead tree in rcfpcdl 
of the Iiumg Church of God, may feeme the Church by this 
diuine light , if wee behold it thus a farre off; but come nee- 
rer, and bring the light of Gods holy Word , and it will ap- 
peare as it is, there being no page almoft in the Scriptures, 
but fome way depraued by their falfe interpretations : none 
of the Sacraments , but fo loaden With their fuperftitious ce- 
remonies, as that there is fcarce any appearance of their firft 
Inftitution. Wherefore, whatfoeuer it iLall coft vs, though 
all our fubftance and Hues, yet let vsremaine for euer feuered 
from the Church of Rome, and as Thilip faid vnto Nathaniel 
concerning the Meflias, Come and fee : fo let vs come and fee 
by the markes, the true Church or God, and hauing found it 
amongft the Proteftants,though fome be ready tothinkeand 
(ay with Nathaniel : £an any good thing come out of Nazareth * 
Let vs lodge with it as the two Difciples did with Ieius, all 
ourdayes. 

The third Duty is , not to reft fatisfied with an outward 
calling vnto the true Church vifible, but to ftudy & ftriue by 
attending vpon Gods ordinances to bee inwardly called , by 
being indued with a true faith, which is, to become a mem- 
ber of that, which is the onely Church before God. For he is 
not a lew , that is one without and according to the letter : 
but he tha> is one within, whofc circumcifion is of the heart : 
all outward things will (land a man in no ftead, God may ftill 
not withftanding all thefe, bee difpleafed with thee, and thou 
mayft proue a caft-a way,as the Apoftle fpeaketh by his owne 
example. Doft thoubeleeue therefore in word ? beleeuein 
heart, and in truth alfo. Doft thou make cleane the out-fide ? 
. K 3 clenfe 



"7 

l/Dutj, 

To cUaue 
etnjlantly 
to the Ptt- 
tefiant 
Chnrehett 



Ioh.l*40. 



3. Duty. 

To be up- 
wardly cat* 
led. 
Rom.2. if. 



I Cor.9,17' 



uS 



4. Duty. 

To l^nowe 
the funda- 
ment d It 
feints* 



Rtlesofdl- 
reftton, to 
it kept from 
trrour* 



Numb. 14. 



The ninth Article, 



cleanfe the infide alCo ? Doft thou appearc to men to be a be- 
leeuer ? O prouidc that thou may ft appeare fuch vnto the ail- 
feeing eye of God ? 

The fourth duty is, to be wel acquainted with all doctrines 
of the foundation, and that by comparing things written 
hereupon with the fountaine, the Word of God, and not to 
hang vpon any mans fleeue, left if hee fail into the ditch, hee 
pull vs alfo after him. For euery vifibie Church as hath been 
fhewed, is fubieft to erre : Let vs therefore cnely follow the 
Church, as it followeth Chrift Iefus. Take heed that iw rea- 
ding or hearing,thy mind be notforeftalled with error: think 
nothing, conceiue nothing, know and refoiue vpon nothing, 
vntill that thou findeft it in the holy Scriptures. Whatfoeuer 
thou haft learned hence, walke ftiliin humility, be not puffed 
vp aboue others.Pray hartily for the inftrudion of Gods Spi- 
rit, and with David looke vp to the Lord, and fay, Lordoycn 
mine eyes , to fee the bonders contained in thy Law. And laftly, 
where the foundation is rightly layd, where the fubftance of 
Religion is held,feparate not thy felfe for trifles, and by-mat- 
ters : for as the Apoftie faith of meats and drinks, that they 
neither commend vs,nor difcommend vs before God: fo is it 
of all outward things , they may be inconueniences ; but the 
greater is,with Peter, to goe from the company of our fellow 
difciples : for this is a degree to the deniall of Chrift him- 
felfe, with the Ifraelites,to goe vp to fight againft the enemy 
without CMo(es and the Arke, and ineuitably^ to thruftour 
felucs vpon horrible deftruclion. 

£>wft-3 5 . Which is the fecond thing that you learne 
to beleeuc, touching the Church i 

Anfw. Secondly, 1 learne to beleene^hat CJods £hurch is holy, 
that is ,fa??clified,andn>afited by water, and the holy Ghofi } andfttch 
at daily froceedeth in holtnejfe, vntill it come at the lafi 9 to be pre- 
fented be fire god, without fpot or Verinkje offmne. 

Exflan. This thing is fpecially to be attended, as another 
notable markc of the Church of God ; and left any occafion of 
crrour be taken by them that feeke occafion, the ft nfe is firft 
carefully to be opened,which is, i.Thattheinuifible Church 

of 



Chrifis holimfji imputed. 



of God, t/^.all true Beleeuers,are accepted for holy in Chrift 
Iefus , at the very firft aclof their conuerfion vnto the true 
faith, though before they were moft vnclean by fin. a. That 
they are ail indued with a&uall hoiiucffe, through the opera- 
tion of the holy Ghoft, viz.. with a conftant hatred, and ftri- 
uing againft all fume , and with the loue of vcrtae and 
grace, and with an earned ftudy and care to grow herein. 

3. That, as they which are recouering from any dangerous 
difeafe , that had brought them very Low , grow euery day 
ftronger, vntill they haue recouered their perfect health and 
ftrcngth, and as children grow vp in ftature, and in the line- 
aments of their body, till they come to bee perfect men : So 
doe trueBdeeuers grow in hoiineff-, bringing forth dayly 
more fruits hereof, vntill that at the laft in death, all vvic- 
kedneflfe be tubdued , and they be in holineffe perfected, and 
fo without (pot , or wrinkic preferred before the Father. 

4. That euery true vifible Church is holy alfo, t>«. in regard 
of the beft members thereof, though not in regard of the 
raoft, or greateft therein. 5. That howfoeucr the corruption 
of manners aboundeth, yet thedo&rine remaineth holy, and 
pure, reprouing thefe corruptions, and vrging to ail holineffe 
ofconucrfation. 

For the grounds of holy Scripture fetting forth all this. 
Firft, that through faith ail true Beleeuers are accepted for 
holy in Iefus Chrift at the very inftant of their conuerfion : 
thisappearethpiainely, becaufe that faith iuftifleth, that is, 
makes a man iuft,and holy: faith ingrafteth into Iefus Chrift, 
and maketh vs partakers of his holineffe : faith maketh, that 
Chrift dwelleth in our hearts. Againe, faith maketh v* to 
be the Sonnes of God ; for, tofach as beleened in his Name, he 
gaue power to be the Sonnes ofCjod: it maketh vp the marriage 
betwixt Chrift and vs, that We become flejh ofhisflejh, and bone 
of his bone. And what more can be faid then, to proue the ho- 
lineffe of true Beleeuers ? will any man deny any thing in 
Chrift to be holy ? dare he fay,that the fonnes of God are not 
holy ? can it enter into his thought , that the place where 
Chrift dwelleth is not holy ? The Father imbraccth his Pro- 
digall fonne at his very returne home vnto him ? The Mafter 
____ K 4 of 



119 



l.Proofi. 

Rom .3.2 3. 

Rom. 1 1. 
20. 
Gal.3. 17. 

Ioh.1.1*. 
Eph.j. 



12 ?ht ninth Article. 



of the vineyard preferreth tbofc , that were called at the laft 
1 houreof the day ; our Sauiour Chrift rcceiueth the penitent 
thiefe into Paradife the very day of his c, nuerfion, (hall wee 
not thinke then,that all thelc were holy , which was, not 
through any holinefie of their owne , for they haddoneno- 
thing , but through their faith in Chrift, making his holi- 
neffe to be theirs? 
%. Proofe. Secondly, that they are endued with adruall holineffe, the 
Apoftie intimateth, when he faith to the Romans, that they 
were called to be Saints, and Saint 'Peter , when in praise of 
Rem. 17. Gods Church,he izithyTe are a cbofen generation 3 aroyaU Priefi- 
x Pct.z.9. hoed, an holy nation^&c. And againe to the Epheftans, Tee are 
Eph.2.9. Citizens With the Satnts, And Saint John faith, He that hath this 
° heft; purgeth himjelfe , eucn at hee is pure, that hath called him. 

: Morcouer, that all beleeuers are thus, is plaine, becaufe t hey 
I haue one common calling to be Saints, whatfoeuer they (hall 
plead at the laft day, if this be wanting, if they be workers of 
Math.7.12. iniqurtyi triev fa^X be bidden : Depart je Workers of iniquity, I 
knewyou not : for this are the holy Apoftles fo diligent in 
PhiU.14. ftirring vp hereunto. Doe all things ,&c % That yee may bee 
1 5 . blamelefte, and pure, and the Sonnes of Cjod Without rebuke. Haue 

your conuerfation honefi among the Cjentiles, that they Which jbau 
Jpeakf euill of you, as of euill doers, may by your goo dWorkei glori- 
1 Pet 2 11. $* ^°^ : a 1C ,stnc plaine fentence of the Scriptures. With- 
out holineffe no man (ball fee God: Laftly, that this holineffe is a 
conftant hatred and ftriuing againft finne , and an vnfained 
loue of vertue , and endeauouring thereafter ; and not onely 
tam outward obferuation of holy duties ; nor yet on the con- 
trary fide, habituall righteoufneiTc,fufficient toiuftifie vs be- 
I fore God. All this is alfo plainly taught, especially by Saint 
Rom.7. I Pau/it) his owne example , he f>i ofeffeth of himfelfe that he 
J loued the good, and did ftriue after it , and that he hated the 
euill, and efchewed it, in f uch words, as if he would defcribe 
a man panting in his ftnfe with moft deadly enemies, and 
grieued that they fhould any whit ouermafter hirn,and there- 
fore plucking vp his greateft courage , and vniting all his 
forces againft them. And the fame afr'eclions againft finne 
he (heweth to haue beene in the Galatians, where hee fai'b : 

The 



To grow in holinejfe. 



The pjhfghteth agahfl thefpirit , and the ff kit againfi the flefb, 
fo that ye cannot doe thofe things that you tyould : and exhorteth 
all men to the like, faying, Take vnto you the Vpbole armour of 
god, thatjee may be able to r?fifl,&c. 

More particularly that theholinefTeoFthefaithfullisnot 
onely an outward obkruation of holy duties (as fome per- 
uert it) but this earnefl hearty endeanour againft finne,appca- 
reth,becaufe that this affeaed lingular outward holincffe, fas 
being a meere Image to deceiue the be!;olders)is reie&ed,and 
the endeauour of the heart only(as the fubftance) is accepted. 
The Iewes of old had otherwile beene holy enough, when 
they drew neere vnto the Lor J, With their lips, their hearts be- 
ing farre away : and the Phari'eeshad beene the holieft of all > 
for their faftings, prayers, and almes : for their Sabbaths, and 
Synagogues,for their often wafiiings,and outward deuotion: 
but they are condemned for mod vaine , their feruice is fo 
diftafted , that they are bidden to bring no more oblations ; 
they are challenged for their incenfc, new moones, and fo- 
lemne affemblies. For not the hearers of the Word, but the 
doers are blcfTtd; not the offerers vp of many prayers,but the 
fecretly deuoute are rewarded; not thefacrificers, but the 
mercifull doe the will of God the Father. Againe, that our 
holintffe is not righteoufnefle fufficient toiuftifie vs before 
God, the Lord himfeife affirmeth, when he faith, Ifyee have 
done all that ye cm, ye haue done but jour duty, ye are vnprofitable 
feruants ; S. Tax/hath fpent m my of his writings purpofely 
hereabout, viz to (hew, that all fuch as feeke this way to be 
iuftified, (hall iu ely mifle of their marke, let them colour it 
ouer how they will, alleadging our vnion with Chrift, (o as 
that our anions are meritorious and perfect through him, I 
am fure that none of the ApofVes doe giue him any limit vnto 
this doctrine. P<f*/ notwithstanding his vnion, acknowled- 
ged the imperfections of the flefh in him, and S. lames faith, 
in many things, Wc finne all, and S-I'hn, Jf^ejay that we hauc 
nojtnne, toe deceive our ft/urs, and the truth is not in vs. 

And l c chere be fuch a mixuire o^ finne with our holincffe, 
how can any number of Chrift truft at all to his owne righ- 
teoufntfle : Can he iuftifie himfeife more then the very Apo- 



121 



GaI.3r.I7. 

Eph.tf. 13. 



Efa. 



i9>ih 



Muh.rf. 
Efa. 1. 



Math. 7. 
Chap 6. 



Rom. 7. jfi. 
. Ioh. x.8. 



122 



i Cor.! i. 
I*- 



Eph.i.io. 



The ninth Article. 



iPec.$x8. 
\ i Pct.i.i. 

Eph.4.14- 



Hebf, 



Gal.j.17. 



Phil.;. 9. 



Eph.y.27. 



ftles, and the excellent Chriftians of their times : nay, let him 
take heed rather left by fo doing he bccodemned,feeing,that, 
ifwefrdge ourfel*es,we{haU notbeiudged, and not if we iuftifie 
our felues. Againe,that the faithfull are euer growing in holi- 1 
nes,vntil that they come to be perfected in death,& then (hail 
be prefented without fpot or wrinkle.Their growth is plain- 
ly taught in the Epiftle to the Ephefians , where fpeaking of 
Chrift, it is faid. In Vohom aU the building being coupted together 
growcth to an holy Temple in the Lord, that is, as any building 
which becommeth fit for habitation, groweth necrer per- 
fection euery day , till at the laft it be fully finifhed ; fo doth 
the Church of God. Wherefore wee are often remembred 
hereof by Peter, who faith, Grow in Grace,and$n the knowledge 
of lefu* Qhrift ,wcA where he exhorteth fo defiret he Jinceremilke 
\ of the Word that Vee may grow thereby ? and by Pan/, faying, Be 
renuedin the /pint of your mlnde, and put off the old man, and put 
! en the new, that is 9 put him offmore, and become more holy, 
i and righteous : and againe,where he reproueth the Hebrews 
j for their weakeneflfe, euen then, when by reafon of the time, 
they might haue beene ftrong men in Chrift ; to omit the 
Lords vpbraidings of his Difciples , for that hauing beene 
with him long , ftill they vnderftood not his parables, they 
j were yet weake in faith, they had not yet growne in mortifi- 
i cation of their fleftilineffe. Moreouer, that perfection is not 
j attained till death, appeareth, becaufe whilft we hue, we car- 
I ry the flefh about with vs, by reafon of which we cannot doe 
thofe things we would : we are but like a bad writer, hauing 
i his hand guided by a more skilful mafter,& this fcholler not- 
j withftanding is vnable to write a perfect faire had, by reafon 
of his o wne vntowardnes : fo the holieft of Gods children is 
fhort of perfection, by reafon of the flefhes weaknefTe,though 
they be guided by Gods fpirit. And this they are not aftiamed 
toconfefs againft thtmfeiu. s, Both Paul, I ftriuc faith \\z,after 
the marke, not at though I had ilready attained it ,&c» and lames 
and lohn, as hath bin already jfhewed. But in death all imper- 
fections vaniili away , then (hall tbey be prefented without 
fpot or wrink'e: r or Chrift K\\zrtorcgauehimfilffirhis church, 
that he might clenfe andfanllife it,not having fpot or wrinkje:thcn 

the 



The bolwejfc of the vifiblc Church. 



the Bride is in her perfect beauty , in a vefture of gold of O- 
phir,with needle-works all glorious : (he is then as a city, the 
pauingof vvhofe ftrectes is of gold , the walls of precious 
{tones , all things mod bright and Shining : fhee hath a filuer 
palace built vpon her, if fie be A Vpalljfa doore, fie ii endofedwith 
boards of Cedar : if fhee be in any degree of true grace, fhee is 
perfected and made happy, There is not need of an imaginary 
purgatory fire to purge them, Chrifts blood alone hath done 
it ; his merits hide all tbeifrblemifhes, and through him they 
are accounted worthy to enter immediately into Paradife, 
to receiue their peny of eternall glory , though they haue 
wrought but one houreof the day. If any perfection be afcri- 
bed to any in this life , it is meant onely of integrity, and vp- 
rightnes of heart, and not of a perfect degree of holinefle,and 
abfolute fulfilling of the law in all things. 

For the holinefle of Gods vifiblc Church, that this is in re- 
gard of the beft,not of the greateft therin, our Sauiour Chrifi 
J maketh it plaine in his comparifons , comparing the Church 
vnto ground, wherein cornc is fowen,fome falling in the hie- 
way, fomc vpon thorny ,iome vpon ftony grounds, there be- 
ing for all thefe but one good ground ; and vnto a field where- 
in isfowne both good corne, and tares by the enemy, which 
grow vp together,&c. now all this ground thusfowne, hath 
the name of corne ground,though the beft of it only be corne. 
So is it with the Church , it is called holy by reafon of the 
faithfull, not of the molt or greateft therein,which are tares, 
or thornes, and briars comming vp amongft the corne. And 
this hath euer beene the ftateof the Church vnder the law. 
They tyere a/I baptized vnto Mofes, and did 'all eate efthefamefpi>- 
tit mill meat; and did all drinkj>f 'the fame fpirituaU drink? jet with 
many of them, Was Goddisjteafed: and vndcr the Gol pell , the 
Church of the Corinthians was troubled with inccfluous 
perfons,. with branglers, and with drunkards ; the Church of 
Galatia with falfe teachers, and many fo inclined vnto them, 
that the Apoftle feared, that he had {pent his labour in vamc. 
The feuen Churches in Afia , named in the beginning of the 
Reuelation, had many bad members in them : and the fame is 
true of all others before, and after them. 

Laftly, 



Pfal. 4 y. 

Rcud.ax. 
Cantic.f.p. 



Math. 20. 



Math. 13. 



I Cor. 10. 



124 



Math. f. 



The ninth Article. 



\ 



Math. lo. 
i Cor, il. 

i Pet.*.*. 
DtuMJ. 



I. *Dutj. 

Tofeparate 
from the 
Church of 
Rome, 
I Tim. 43° 



Cdmfeg. 
Comtttis. 
Aujruft. an. 

$O.PtgghlU4 

Ecciua. 



Comc.ToH. i 

Cam.j. 



Laftly, for the holineffe of do&rine taught in the Church, 
this is to neceflfary , that wherefoeuer it is wanting, it is a cer- 
I taine figne of a falfe Church, of a ftrumpet of Satan, and no 
Spoufe of Chrift.Euen as fait, w hen it hath loft his fauour,or a 
light hidden vnder a Bufhell,is no light, no fait, good for any 
vfe, but to be troden vnder foot of men : fo is the goodlieft 
Church corrupted in the (ubftatitials of dojflrine,it is no more 
worthy to be honoured as Chrifts Spoufe, but to befpurned, 
and trampled vnder foot,as his rnoft treacherous enemy.The 
teaching of the true Church, is Chrift his owne teaching^ac- 
cording to that : He that hearetbyou, heareth me* And I haue 
rtceiued of the Lord, that which I hauedeliu>red vntoyou : 
And ai new borne babes defire the Jin cere mil\e of the Word, not 
mixed,and corrupted with the poyfon of falfe doctrine. Yea, 
whatfoeucr (ignes be fhewed, and wonders done, the compa- 
ny oft hofe that teach Idolatry, or any graund errour fighting 
againft Chrifts Kingdome , or vilifying his precious blood, 
and mediation, is to be auoyded,itis a fure flgne,that they are 
falfe prophets, wicked teachers. 

For the duties of this faith. The fir ft is, to make vs ftiil to 
be more feparated fro the church of Rome,for that (heihew- 
eth her felfe in this to bee a very ftrumpet, a falfe Church. 
Witnes her teaching, That it is vnlawfull for Priefts to mar- 
ry, howfocuer vnable to containe , when as the Apoftle cal- 
leth this the do&rine of deuiis forbidding to marry: Whence 
it commeth to paffe, that in ftead of holy Priefts,{hc is full of 
filthy fornicators, and ftandeth to the iuftifying of t hofe abo- 
minations , teaching, that it is better for them to haue ma- 
ny whoores, then one wife ; that fimple fornication is no 
more, then aurem fcalpere •', to [cratch a mans care* Wherefore 
without making any fcruple,is whoredome publikely pra&i- 
fed all ouer Italy, and infinite ftewes are tolerated in Rome by 
the Pope , who taketh a yeerely penfion of 3 0000. crownes 
therefore,which they ca\\ y Latlis cenfus. Pope Clement would 
haue women common vpon this ground. By the order of na- 
ture, the vfe of all things {hould be common. In acertaine 
Councell vnder Pope Leo the firft, it was decreed, Thathee 
which hath no wife, but a Concubine in ftead of a wife, 
(hould J 



The Church is.Catboliquc. 



(hould not be expelled from the communion, if he were con- 
tent onely with theconiun&ion of one w"man, or concubine. 
And vpon this liberty giuen , it would offend all chafte eares, 
toheare the reports of their filthines in Rome, made by fuch 
as haufc beene there. One faith, that being at Rome hce faw 
Prelates, and Priefts take with them openly from the Chur- 
ches common whores , and carry them in their Coaches to 
their houfes,and gardens : and in the time of proce(Tions,that 
honeft Matrons durft not come abroad for feare of them, lay- 
ing in waite to take them. The (ame man further protefteth, 
that he can truly, and holily teftifie,that in Italy and Germany 
hee found not Hue Priefts amongft an hundreth, which had 
contained themfelues from the filthy company of whores. 
And why (hould this feeme ftrange , feeing the Popes them- 
felues haue beene fo beaft y ? Innocent the eight had fixtet ne 
baftards : Ti us the fourth was fo vile a leacher, as that in his 
old age he tookc things to prouoke luft, and fo exceeded that 
hee died in the bofome of his (trumpet, as bis Epitaph doth 
witnttic.Iokn 13. fet vp publique ftewes,and being reproued 
by the Cardinals, hee cut offthe priuities of one, the no'e of 
another, the hand of another ,&c. rill at the laft hee was flaine 
in the bed of adultery, by her husband, whom he thus abufed. 
Who fo iiftcth may read more in F/mvm, and others writing 
of their Hues. 

But this may fuffice,to make all true Chriftians, in (lead of 
louing, to loath the Romane Church ; whofe inerrable H ead 
being fuch,what (hall we iudge of the tayie ? If they (hall fay, 
that as great corruptions of manners are found amongft the 
Proteftantsalfo, our Apologie is, that it is the ennious man, 
which hath done this, there is no fuchcorne fownein the 
field of our Church,but who!fom,and holy, we abhorre thefe 
as the deuils tares, and (hame to defile our paper with wri- 
tings patronizing thefe euils, as they doe : 5 ea,wee fay with 
the Apoftle, Abftt, God forbid, thatfuch abominations (hould 
raigne in the Church of God* 

The fecond E)uty , is for euery man to ftady to bee holy, 
an hater of finne , an J a louer of vertue , to ftriue againft all 
falfe wayes , and to endeauour afcer perfection of obedi- 
ence, 



12? 



EluuHdftn 
mutter bifi. 
Ordinii Jf 
futttctc.xo. 



C4f.y 



BtiU*r, 



To ftudj f 

icbolj. 



126 



The ninth Article, 



Eph.4. 



Hcb ii. 14- 
3. Duty. 

confidence 
tn wkj 

1 Cor. 1.30. 



Rom.9« 



Rcucl. 6. 



q.Duty. 

To leefitm- 
fident *- 
gAinft Pur*- 
jttory. 



ence, to vvalke in fincerity, and to banifli Hypocrifie : feeing 
that all the true members of Gods Church are wont thus to 
doe. They are Saints,as hath bin faid ,they put oft'the old man 
with the lulls, and put on the new. This we doe all acknow- 
ledge, when wee con feiTe, Ibeleeuethcholy Chnrch, but alas, 
how few doe accordingly ? how is holineffe fcorned ? he that 
is.not carried away with the ftreame 'of common impieties, 
but is carefull to haue a good confeience before God and man, 
(Lall be made a gazing frock and laughing ftock. They fay a 
yong Saint an old deuiil,onely good fellowes,that defile them- 
ielues,with lwilling,whonng, fwearing and vanity, they are 
the men moft generally efteemed in thele miferable daies.T he 
Lord then hath put ape ore Church euen in the middeft of 
his true vifibie Church,ic is but a little flock, vpon which he 
will beftow theKingdome. Wherefore letallfuchas loue 
this Kingdome,beware this broad way,and ftudy for true ho- 
linefTe, without which no man fhail fee God. 

The third Duty is, to renounce all confidence in our owne 
woikes, and whatfoeuer we can doe, and to feeke for iuftifi- 
cation, onely by the merits and obedience of the Lord Jefus 
Chrift, Who is made vnto vsofGodyiuftification and redemption. 
We mult be holy , and exercifed in holy and good works,that 
we may be members of the holy Church : but far be it from 
vs, to relie vpon our owne works or holine(Te,for ib we may 
feeke after righteoufneffe with the Iewes, but not attaine it. 
We muft haue the long white robes of Chrifts righteoufnes 
to couer vs, that we may be vnblameablc, and without fpot, 
before the Father, his blood waflieth the Church, and fancli- 
iieth it , that it may be prefented without fpot or wrinkle. 
Wherforelet not the (landers of Papifts hinder vs,from fol- 
lowing this rule , though they falfly charge vs with abroga- 
ting good works, w hilt ft we feck to be luftified before God, 
by the righteoufnes of Chrift alone : for, in fo doing, we may 
boldly fay with the Apoftle, Wee doe not dtfanull the Lav, but 
efiMfitbe Law, feeing wee teach the neceffity of holy and 
good works. 

The fourth Duty is , to bee confident againft the feare of 
Purgatory fire (where with the Papifts teach,that we all muft 

be 



The Church is Catholique. 



127 



be purged, before that vve can enter intoheaucn,and thattl e 
torment hereof, exceedeth the pangs of any (uttering in this 
world)becau(e that by death the i.tih is abolished in t lie faith, 
full, and perfect holincfTe is attained , as hath bcene already 
£hewed. "1 hat fire is but mans inuention, to i carre fooles and 
babes, and tocon>-carch them of a great part of their iub- 
ftance. Our Purgatory-fire,of which it is lpoken in S. tames, 
and in fundry other places of the Scripture , isaffuition in 
this world, vv hich is> as the fining poc for fiiuer an i goide ; 
all other Purgatories were vnknown to the Prophets and A- 
poftles, and to the Chriftians of iormer times, and therefore 
no caufe is there, why vve fhould feare them. 

gueft.16. Which is the third thing, that youlearne 
to belccir, concerning the Church 1 

An(w- Thirdly,! learne to be let He, that Gods Church is (fatbo- 
li\e, that is, confi fling of perfons of all forts , ft an ere d all oner the 
World, and of all times and ages. 

ExpL in this anfwer is fully laid open the meaning of the 
word Catbo like, .being a Greek v vord,it Ognifieth Vmuerjall, 
& the church is here declared to be vniuerfall.Hrft,in regard 
of perfons belonging to the Church, viz.. men and women,of 
all lorts and conditions, hie & low, rich and poore,bond and 
free, princes and fubieifts, noble'and ignoble, the Lord taketh 
fome out of all thefe eftates and degrees into hisKing^cme : 
Secondly, in regard of places, the Church is difperled Rift, 
Weft j Northland Soath,and not tied to any certaine place or 
places, neither to Jerufalem, nor to Rome, neither to Grecian 
nor to Barbaria , but wherefoeuer the word of God taketh 
efTedr,there is tht Church alfo:Thirdly,in regard of timc,the 
Church was fronuhe beginning, is now and fhal be,through* 
out all ages, and in the end of this world, be crowned with e- 
ternity, as the head thereof ChriftTefus is. 

Secondly, for the prcofes of thefe trings-Nothing is more 

common in the Scriprure s, then that all people, & all nations, 

fhal come & worfhipthe Lord,fhallfcethefaluationof God, 

and ha-ue ioy,lightyind glaJntfle, in ftead of forrow & hcaui- 

nes. And this was typically represented iiviV^^arke,vvhere- 

into 
? 



Efa cap. 
40. &c. 



128 



Ads 10. 



The ninth Article. 



Lcuit. xr. 



Rcucl.r. 



Aftsx-f. 



Math, it 

Mark.i*. 

r Tim. 2. 

Vcrf.j. 

Vcrf 4 . 

iPct?. 



Math.n. 



Luke 3. 



into entred the creatures of all forts, fourc footed beafts, and 
creeping things,featheredfowls,and a'l maner ofcattell,both 
cleaneand vncieane : Now the cleane of thefc, fet forth the 
Iewes ; and the vncleane,the Gentils, as was fhewed vnto Pe- 
ter ; the clean let forth the righteous and godly; the vncieane, 
the lewd & wicked,as the Lord would haue the lewes vnder- 
i ftand,whtn he forbad them to eat of the vnciean:thefethered 
! fowles, and the more noble beafts, great and noble perfons ; 
the creeping thrngs, the poore and needy j of all vvhich,fome 
were receiued into the Arke , and fome are receiued into the 
Church ; yea,the very vncieane wicked,when they repent. 

Moreouer,in the book of the Rene/anon, as fome werefea* 
led of euery Tribe of Ifrael,Z>4w only excepted, becaufe of his 
; Idolatry : fo were fome of all kinreds, nations, and tongues, 
I which together made fuch a multitude , as cculd not be told. 
And this vniuerfality of the Church, was noted to haue beene 
euen whilft the Temple ftood : for, when the Holy ghoft did 
wonderfully giue vtterance to the Apoftles in ail languages, 
fome of all nations are faid to haue beene there , Parthians, 
Mec^es,and Elamites, & the inhabitants of Mcfopotamia, men 
of Cappadocia,Pontus,Afia,&c.w* fearing GW,which dwelt 
there for Religions fake. More particularly for perfons be- 
longing to the Church,the Lord doth both inuite all, when he 
faith, C ome vnt0 me > fi &J e l ^ At are Weary and heauj loden, and I 
Will reftefi you : and, (Joe preach the Word to euery creature. And 
by his Apoftle Paul, faying ; Let prayers, and [uppltcations % and 
giuwg cfthaukjM made for all men : for this is good and acceptable 
in the fight ofCjodour Sautour, Who Would that all menfhouldbe 
faaed, and come to the knowledge of the truth : and Teter faying; 
The Lord Would haue no man to perifb , but all men come to repen* 
tance. Euen as he that inuireth to a ftaftjs willing that all the 
guefts which are bidden,ftiouId come and pertake of his feaft: 
onely if worldly temptations hinder any, hee is wroth, and 
will deftroy them, if they refufeto come, becaufe of their 
profit, their pleafure, their fecurity,&c. And the Lord doth 
receiue all fuch as come vnto him,w hcther they be Pharifees, 
Publicans, or common people, of what cal ling foeuer, bond 
or free, male or female, Iewe, or Grecian, or Barbarian, of 

what 



The Church is Catholique. 



what eftate,fed,or fex foeucr,prodigall children,loft (Keepe* 
notorious (inners, perfecutors, and blafp heme rs. Secondly, 
for places, Chrift faith, That neither at lerulalem, nor at Ja- 
cobs Well, the Father (Kail be woriKipped, buteuery where, 
true Vrorfiippcrsjhould worjhip bm in fpirit and *m£,that is,the 
Church (Kould not be tyed to this, or that place, butbevni- 
uerfallyin all places : and 7Vf*r faith, In eucry nation be that 
fiarcth God, and vporkethrigbteoufntffe.is acceptedwttb him. And 
not to multiply more Texts of Scripture, we haue the places 
of Gods Church, euen in the Apoftles times, particularly re- 
gift red. 

At Ierufalem,in C*farea,Pale{tina,in Tyrc,and Ptolomais : 
in Antioch of Syria, in Tharfus of Cilicia, in Mefopotamia, 
Ephefus, and Smyrna : amongft the Sardians, the Trallians, 
the Philadelphians, the Coloflians : in Magnefia, Hierapolis, 
Pergamopolis, Troas : in Nicomedia, Phrygia, Myfia, Ga- 
latia, Ancyra : in Vicomanus, Pontus, Amaftna, and Synope : 
amongft the Parthians, Medes, Perfians , Hyrcans , Brach- 
mans, indians, Armenians, and Elamites : And in all the chiefe 
Countries of Africa, in ^Egypt, Thebais, Marmarica, Cyre- 
naica, Numidia, Mauritania, Gctulia, Libya, -/Ethiopia : in 
Alexandria, Carthage, the Hands Pathmos, Creet, Gortyna, 
and Meffana,a Citie of Sicily* 

In Greece there were many famous Churches , amongft 
the At- enians, the Corinthians, the Laced xmonians : inA- 
chaia amongft the Philippians, and Theflalonians : in Laryfla, 
Thracia, Anchiolis, and Debcltis. In Illiricum, inDalmatia, 
in Croatia, inCormthia, Vin Felicia, Rhetia, Noricus, Lau- 
reacus, by Danubius. In Maguntia, Trtniris, amongft the 
Tungrians , Agrippines , and Bardenickes. In Germany, 
Rome, Tirinus, Genua and Derdona. In France, at Vienna, 
Lugdune,&c. and amongft the Celts. In Spaine,at Compluto, 
and Toiledo : in Scotland, and England , amongft the Sar- 
matians , Dacians , and Scythians , and other barbarous 
people. 

For the times of the Church, no age hath euer been with- 
outthe Church of God , though fometimes it hathbeenea- 
mongftaveryfewe, and fometimes inuifibleto the world. 

L At 



119 



~\ 



Gal.*. 18 
Luke 15. 

iTim.i.xi 
Iohn 4. 20. 

Ach 10.37. 



CoumtrJet 

where the 

Gofpelhath 

beene recti* 

ued. 

Evfeb.lreu. 

Nicephor/te 

Tertutltdn. 

VwcevtiUi 

Lyrtnenf 



The Church 
in silages 

defcendtng 
ft em Adapt* 



x3o 



iKing.i*. 
X*. 



Kom.ii. f. 



Luk.24.2i' 



"The ninth Article. 



At the firft it was in Adams family, when Abel was flaine, 
f that God might not want a Church ) hce lent Jr/A into the 
world. Afterwards it was in the family of Noah, then of 
t/ibraham, Ifaac, Jacob, and of the Patriarkes, and their po- 
fterity, the Iewes, vnto whom few ot other nations ioyned 
themfelues,and fo mod were without the Church; and at the 
comming of the Gofpell , it was amongft the Difciples, and 
followers of Chri ft, and afterwards in all Nations, as hath 
beene already (hewed, of which , though many reuolted to 
Turcifme, and many were infeded with the fuperftitions of 
Topery, or rather oppreffed with the tyranny of the Papacie, 
yecfomefeweftill cleaued vnto the truth; and in thefe laft 
times, the light brake forth againe out of darknefTe, and the 
pure preaching of Gods word out of infinite corruptions, by 
faife interpretations, blind traditions,and affeded wreftings. 
The true church was inuifible in Elia* his time,who thought 
that hee was remaining bimfelfe alone , vntill that the Lord 
had told him , that hee had left feuen thoufands that had not 
bowed their knees to Baa/^nd whofe monthes had not killed 
him i which the Apoftle applieth alfo to his times, wherein 
the Iewes did fo much oppofe themfelues againft the procee- 
dings of the Gofpel,that they feemed to be all enemies to the 
truth,* yet without doubt, heefaitk, that there itaremnant 
through the etcBion of grace. 

And the fame was the ftateof the Church, at the time of 
Chrifts apprehenfion and crucifying , all fled from him, one 
of the chiefe denied him , others plainely protefTed their di- 
ftruft in him : and oftentimes (ince hath it beene brought to 
the fame paffe, through the tyranny of perfectitors and Here- 
tiques, and chiefely by the tyranny of the Romane Bifhops, 
who, as they were giuen ouer to corruptions, together with 
their Churche^in Italy , by their proud affection of an vni- 
ucrfall dominion ouer all other Churches : fo they haueeuer 
enforced the fame corruptions vpon others fo ftrocgly , as 
that few durft mutter againft them ; but fome haue euer been 
endued with heroycall (pints to refift, and fpeake, and write 
againft the fame : by whofe forwardneffc wee may gather, 
that there were many more in fecret,in all times, which groa- 
ned 



The Church is Catholique. 



ned vnder the burthen of Popifh fuperftitions , and that Lu- 
ther ,& ZwingIius,wevQ not the firit,(as they would beare the 
world in hand, as though before them there were neuer any 
diflenting from the Church of Rome)but to lay downe brief- 
ly what we finde in Ecclefiafticail HHlories. After that the 
foundations of a new Church vnder the Gofpell, were laide 
by Chrift and his Difciples, the ftormes and billo wes of per- 
fection arofe, and continued vnder the raigne of many Hea- 
then Emperours , for the fpace of three hundred yeeres and 
vpward; by all which, though it was brought vnder, and 
much hazarded of drowning, yet it was one!y drenched, and 
by the good Emperour Conftmtine the Great, repaired, and 
much refreshed. Yet this was but a calme for a ieafon, for 
in his (bnnes time , Arianifme was fet a broach , and caufed 
almoftas great troubles, as in the time of Heathenifme : the 
Orthodox , notwithftanding , claue ftill to the truth, 
and manfully endured all the brunts of this long lafting 
ftorme , though ic was at times , more then two hundred 
yeeres. 

After this , the Monothelits, and Neftorian Heretiqucs 
lifted vp their heads, andhauing higher powers on their 
fides , did not a little by their persecutions trouble the 
Church of God. After thefe things,about the yeere goo. the 
worfhipping of Images began to be fet vp by a wicked Em- 
prtfle, Irene of Conftantinople, againft which, ^goryo^ 
pof.th himfelfe allowing the vie of Images, but not the ado- 
ration, nor praying before them, and the Diuines vnder 
Charlestho. Great. But before this, the Church of Rome ha- 
uing aduanced it felfe by the meanes of ^Thocas (who of a 
common fouidiour , came to;he Empire of Conftantinople* 
by murdering his Matter UlLuritiiu , the kwfull Empei 
rour, his wife and children) laboured much with fuperfuti- 
ous ceremonies, andftroueto conformeall other Churches 
hereunto. 

For this caufe, anno <5i 7. Qolvmbanus and Gallw w€re fent 
forth with the authority of the Roman Bi(hop,to fet vp their 
ceremonies in all places : bur were in all likelyhood then pre- 
uented ; for two Counceis were hereupon affembled , the 
. L 1 one 



131 



1$Z 



Jkvtnt An*\ 
nA } $umBa- 

3. Author 
yits tufia- 
tii in 3. 
tomjtferum 
Bed*. 
BedA Vin- 
cent BmIa- 
m lean. 
Mayer. 
Bed it. I. 

ca.^Bpifc. 

Lindisfar- 

uenfis. 

jkuentMl* 

Ann*l£$c % 



The ninth Article. 



Kift.Mdgd. 
Centre. 10 



Cemt.Q.e.lG- 
BaUm Tri 

thovu*. 



Attenttn. 

Reg'tnol. 
Ml. 



out in Bauaria,againft the ceremonies of ' Columbanus an \ <j al- 
ius ; the other in Marifcon , vnder King Lotharius, of both I 
which the bare titles onely remaine,the matter is iupprefled, 
becaufe that would haue beene too great an euidence againft 
them. Not long after Ardanus Bifliop of Northumberland, 
vnder King Ofwadus, oppofed himlelre againft the fame, al- 
ledging, that the gneuous things of the law, the burthens of 
the Pharifees were not to be propounded to the people. Anno 
670. Colmanus another Bifhop ftoutiy reiifted the ftiauing 
ot Pricfts, and other foolifh ceremonies , that werevrged : 
but the King taking againft him, he preuailed not, and there- 
fore wenttrom his Bifhoprick into Scotland, with thofe that 
tooke part with him. The like refiftancc had his PredectfTor 
fannanus made before. 

Afterwards, anno 714. when 'Boniface, who was called the 
Apoftleof the Germans , was lent ot (jregory the fecond, for 
the like purpofe, of eftablifhing Romifli ceremonies, he was 
refifted by zAdelbertus (j alius yClemens ScotHs,Sampfon Sect us, 
Virgilius, and Sidorius, learned men , who could not endure 
the ceremonies vrged about the Sacrament of the Lords Sup- 
per and Baptifme , but they were oppreffed by the Popes 
authority, viz. (jrcgory the ibcond y Gregorj the third, and Za- 
chary. Anno 774. Egila& Bifhop in Spaine ( who befose, had 
much reucrenced tbeBiftiop of Romc)after wards vnderftan- 
ding that his traditions depended not vpen Gods Word, 
hee contemned them , for which caufe hee ftirred vp other 
Spanifh Bifhops againft the faid Egila. yfnno 8pp. there 
was one Claudius , who had beene a Pricft in the Court of 
Charles the Great, which taught the fame dodrine that Lu- 
ther afterwards did, inueighing againft the imagery, and fu- 
perftition of thofe times. aAnno^i. 'Bertram a Pritft in 
France, who was greatly efteemed by CW/r/,the brother of 
King Lotharius, taught that the body of Chrift was not really 
prefent in the Sacrament,but is by faith receiued. Anno 847. 
Thergwdus Bifhop of Treuiris, inueighed grieuoufly againft 
Pope Nicolas , hee called the Pope Antichrift, and a Wolfe, 
foy'mg y CtimJisferHHtfertiortsm^DoTnwpu Dominantitsm ejfe con- 
tends*. When as thou art by prof ' ffi on a ft rtsant offer Hants, thou 

ftriuefi 



Aduerfdrus to Romijh Ceremonies. 



jh'mefi t9k a Lsrd of Lords. Hee called Rome Babylon. Be- 
ing called to Rome,togethcr with Gmtheritufa was excom- 
municated, vnheard, and after flainc. Anno 850. S.Vddrkke* 
Bi&op of Augutta, held, that the Roman Bifhop might erre, 
and proued learnedly by fundry arguments , that it was law» 
full for Pncfts to marry. %A**o 1054. Berengariiu, a learned 
man, had many followers , who ftoutly maintained, that the 
body ofChrill was not really in the Sacrament. 4n*9\o-j\. 
Ltnfrankf , Arch-Bifhop of Canterbury, is faid to haue cor- 
rected the writings of the Fathers, according to the Catho- 
lique Faith, whence it muft nccdes follow, that the Church 
was then gone from the purity of the Fathers times, which 
was noted by (ome , but to blmde their cyc$ this correction 
was made. 

In the Epiftle of Anfetme , there is a forme of vifiting the 
(icke,pre(cribcd in this manner : The Pricft fliould fay: Thou 
confeffeft, that thou haft liuedfo ill, that thou haft deferued 
Hell : Trie ficke anfwers ; Yea : Doft thou repent thee of 
thefe things ? He anfwers ; Yea 2 Doft thou belecue, that the 
Lord IefusChrift dyed for thee? Hce anfwers; Yea: Doft 
thou giue him thanks? Hee anfwers; Yea: Doft thou be* 
leeue that thou canft not be faued, but by his death? Heean- 
fwers ; Yea. Goe to therefore while thy foule is in thee, put 
thy whole truft in this death,truft in no other thing, commit 
thy feife wholly to this death , with this couer thy felfe all 
oner, winde vp thy (elfe all oner in this death. Whence it ap- 
peares,that according to the prefent doclrine of our Church, 
it was held then , and that meritorious workes wrought by 
men, were in no rcqueft, for luftification, and faluation. 
i/fnno 1 1 10. Vlorentimu, a Bifhop auouched that Antichrift 
was then borne , for which he was called to account by Tap- 
chAlU the fecund, and fupprerTed.t^wtf* 1135- one Francis ,an 
Abbot maintained , That Chriftsbody was not really in the 
Sacrament. An.w 10 7 , /r^^««/,aPri-ft,&Hi?*^raMonkc 
in France, taught , T hat the body and blood of Chrift, were 
not offered inthc MaiTe, neither that it was afacrifee made 
for the faluation of fouks, that Altars were tobede'lroyed, 
that the iubftances in the Sacrament were not altred, that fa- 

L 3 crificea 



Ml 



Cunthtfim 



If if. U4 Xn 



ffiJt.Mdti. 



S Anfetme 
vt*f * Lu- 
theran. 



PUtina 
Blond**. 
Hif.Mdgd. 
Cent.lz.e.f 



*34 



Cent. it x.^ 



The ninth Article. 



Bernard* 
ystd* 



Hift.Mtgl 
Ctnt.i^c.i 



Summd 
Cone a 
EArtholo- 
m<*o Ga- 
ran^d col- 

ua*. 



Ceneftl. 

4» r. 



orifices, and Mafles, and Prayers, and Almes,&c. being made 
for the dead,werc fooleries and profited not ; that Priefts and 
Monkeswere rather to marry then toburne ; that CrofTes 
were not to be reuerenced ; that the Canonicall Scriptures 
were onely to be beleeued , and that the writings of the Fa- 
thers haue not equall authority ;and ofthefe,theone was bur- 
ned, the other hardly efcaped. Anno 1 190. 'Bern ard, a learned 
I Father, though he was not fo found, through the iniquity of 
the times in all things,yet in the cafe of Judication, he fpeak- 
eth like a Proteftant,when being in danger of his life,he faid, 
/ Am not worthy, I confifle, neither can I by mine owne merits ob- 
taine the kingdome ofheauembut my Lord obtaining it by a double 
right, viz,of inheritance, and by the merit of hu fajfton , being con- 
tent with the one himfelfi, he befioweth the other vpon me. Anno 
1 220.one William a Goldfmith faid , that Rome was Babylon, 
and the Pope Antichnft,and was therefore burned. An. 1 250. 
GulieimHs defantlo Amore, was banifht for an hereticlse, and 
his bookes burnt. Robert grofied, Bilhop of Lincolne, a zea- 
lous oppofer of Papall tyranny, fhould haue had his bones dig- 
ged yp & burnt,but that the Pope being terrified in a dreame, 
defifted from this his enterprifc. zAnno 1 260, one Laurence , 
an Englifhman had his bones burnt, after that they were ta- 
ken out of the graue, *Anno. 1350. there were many fincere 
teachers, fpecially hhan.de rtife Scitfa. /Jn. 1 tfo-Armachamu, 
an Archbifliop in Ireland,- An. \ 3 70. hhn Wickcliffe difputed 
openly at Oxeriford , and was defended by King Edward the 
third, and the Nobles, againft the Pope. 

The points maintained by him, [were ; That the materiall 
fubftance of Bread and Wine remained in the Sacrament : 
That outward confcflion to the Prieft was fuperfluous, and 
vnprofitable : That if any man giueth almes to the idle Friers, 
he is excommunicate : That hee which entreth into any fuch 
Order,ismade morefoolifh and vnfittoobferue Gods Com- 
mandements : That the Church of Rome is a Synagogue of 
Sathan ; neither is the Pope the Vicar of Chrift : That it is a 
foolifh thing to beleeuc the Popes Indulgences,&c. tAnno 
1410. lokn Hut and Jerome of Prague, were famous in Bo- 
hemia : The.fayd Hujfe began firft with reading thevvri- 
! tings 



The Romane Religion inforced. 



tings of wicklffi, and defended thefe things vnto the death : 
That Peter neither was, nor is the head of the Church : That 
the Hopes dignity came from Cafar, and that his inftitution, 
and perfection flowed from Qe[ar> that they had done vniuft- 
Iy, that condemned the Articles oi tvickltfe&c. And an hun- 
drcth yeares after,as hee had foretold, came Luther : for hee 
had laid , that they might indeed burne the Goofe, which the 
name Huge figniried , but within an hundreth yeares fuch a 
fmell fhould arife out of her feathers,as all Italy fliould not be 
able to put do wne, for a remembrance whereof, thefe words 
were written incertainc coyne,which remaineth with Hujfes 
Image. Pofl cent. Annos 'Deo, mihique funt rejponfuri: After an 
hundreth j cares they (ball anft»er to Cjodandto me. 

And thus haue I led thee along (ChriftianReadcr)thorow- 
out all ages,giuing thee a little view of the difpofition of for- 
mer times, by which thou maift flop the mouthes of flandc- 
rous Papifts , cauilling at our Religion as too new, and but of 
yefterday : when as in very truth, the maine things wherein 
thcydifrer fromvs, viz.. ridiculous ceremonies, Idolatrous 
imagery ,Popifh (lipremacy, andabufes about the Sacrament, 
&c. could neuer haue approbation from all , but partly feare 
of the Pope his tyranny ,and partly the mutability of the moft 
being apt to follow great ones (according to that , Regis ad 
exemplar >&c. After the Kings example all the World is framed) 
fir ft made thefe abnfes common, and in proceffc of time to be 
held the very religion of the Catholike Church of God : well 
affecled , and (incere perfons in the meanc time feeing into 
thefe abominations, and according to their (lender power 
fighting againft them. 

Now follow the Duties of this faith. The firffys to praifc 
and extoll the Lords mercy, who without refped of forme or 
beauty, of wealth or portion , of quality or condition, of 
Countrey or Nation,is pleafed to efpoufe vs vnto himfelfe in 
fpirituall marriage, and to endow vs with hisheauenly King- 
dome. Vs, I fay, in fpeciail this nation and Church of Eng- 
land , which God of his mercy hath vouchfafed to call, not 
onely out of the vtter darkneife of Paganifmc of old, but alfo 
out of the dregges of Romifh fuperftition of latter yeares. 
L a Euen 



135 



i. 'Duty. 

To prdtfe 
Gods mercy 
for exclt*' 
dtng none 
out of the 
Church. 



l$6 



The ninth Article. 



a, Duty. 

Not to be 



i Eucn as Hefier was more pleafing to King Aha/wrc/h then all 

I the virgins, that were brought in vnto him : fo fhould wee 

J be to the King of Kings more then all which bee cut \>f the 

| Church, whether Turkes, Iewes, Papifts, or other Infidels, 

I and heretiques. If there bee any amongft them zealcusfcr 

, their fuperftitiotis, dcuout, charitable, iuft and true in their 

i dealings, much more fhould wee all be fuch , that wee may 

| plcafe him, the beames of whole grace haue becne more fried 

j vpon vs. But it being farre other wife with mod amongft vs, 

With what face fhall wee looke vpon him ? when he (hall call 

| to a reckoning, where fhall our place be found ? verily, as it 

was faid of the Sodomites, they fhall rife vp againft fuch, and 

condemne them , idolatrous and heathen men (hall rife vp 

againft them ,and condemne them. 

The fecond Duty is,not to be difcouraged frcm coming to 
the Lord, becaufe we are gncuous tinners, or poore or bale 
JifcturAged of condition , and thus without all likeiih odor attaining to 
becAujevce fo great dignity > for the company which he receiucth be of 
dre poore. a jj f orts> as wc {j poore as rich, as well fmners as righteous, as 
well iow and bale ones, as high and nobie. Perlccuting Saul 
is as well accepted amongft tie Difciples,as preaching Peter ; 
the poore Publicans and finners, as iuft Zachary , and rich lo- 
fiph; Mary pofleffed withdeuils,as John Baptijl indued with 
the holy Ghoft ,; the Prodigall fpendthrift fonne,as the ftayed 
good husband , that neucr brake his Fathers commaund. 
Hcb.4. itf. Wherefore let vs all come boldly to the throne of grace, that 
W* may find* helpe in time ofneede. If a great fcaft were made, 
from which none fhould bee excluded , neither ragged nor 
rude ones , neither lame nor blinde , neither leaprous nor 
loathfome, how would all that neede, come flocking there- 
vnto ? How much more then (hould wee thruft into the 
Church of God, and take his Kingdome by violence, feeing 
he hath fet the gates open to vs all,how loathfome foeuer we 
are by reafon ofoar fins, fo that wee may come, not to a full 
feaft for one mcale, but to be fed fo , as that wee (hall neuer 
hunger any more, to be watered fo with the water of life, as 
that we (hall neuer third: any more. But let not impudent and 
hard-hearted finners herewith, as with fig leaues couer their 
filthy 



70 fray for Gods people wbertfoeucr. 



filthy nakednes,!et notprophanc ones,whofe Hues are a trade 
ot finning, apply this as a cloake to bide their vlcerous fores 
o finne,making them the more to putrifie. For it is Phyfick 
oncly for the iicke , it is a medicine onely for the wounded, 
groaning vnder the burthen of their (innes. 

The third Duty is to be like affr<5ted, and to pray alike for 
Gods Church in France, in Germany ,in Denrmi k,in Grecia, 
in Sweuia, and wherefocuer elfe,as well as for our felues, and 
neere neighbours,hccaufe the myftical body, of which we are 
members, is in all thefe places alio ; yea, in all places fcattered 
thorow the world : and wherefoeuer it be,yetit is all but one 
body, one holy Catholique Church ; wee are to pray then as 
heartily for the weakening,and rooting out of the Popifh he- 
retic from amongft the French, and the fetting ouer them fin- 
cere Gouernours, as in the like cafe wee would doe for our 
felues : wee are to grieue as much for the Churches in Hun- 
gary, and Tranf vluania To fpoyled by the Turke,as if it were 
our owrie cafe. For in the body, if one member be grieued,all 
arc grieue i with :t;and foon the contrary fide,in like manner 
ought we to haue a fellow-feeling of one anothers ioy and mi- 
fery, though in places far re diftantone from another. 

The fourth Duty is, not to be driuctf from our hold for the 
antiquiry of our Religion, by any Popifh forces j fecingitis 
rnoft true, that our Church is alfo Catholique for time,that is 
of all timcs,and ages, & that of the Church of Rome hath bin 
meerely forced vpon the world, and in continuance of time 
tor want of knowledge of the Better,camc to bcefteemed for 
the truth, as Mahumctifme is amongu the multitude vnder 
the Turkifh dominions.No age,ss we haue feene,hath beene 
without fome wkneffes hereof, and no doubt but there were 
many more, but who was there then to regifter fuch things ? 
Wherefore let vs not wauer in our faith , but maintaine it to 
the death, feeing that, which the Romanifts make their 
greateft ftrength,^i*.antiquity,is ftrongtft for vs. If others 
euen in the darkneffe of Popery, hauing but a little dim light, 
did follow it, though left alone, and through many dangers : 
let vs much more walke euer in our cleare lighr,hauing many 
companions, and all encouragements* 
Let 



137 



Math. 11. 
S .Dutj 

Te prsjftr 
the Church 

IS aR fh'4- 



Rom.ix. 



Not t» bet 

troubled at 
4*ttj*itj 
fret ended 
by Ronut- 
»ifh> 



l 3 8 | 



The ninth Article, 



Let vs not loue darkneflfc more then the light,as many doe, 
left turning vnto it, I meanc, to Popery againe, it turne to our 
condemnation. 

JZ*eft*37- Howmayamanknowcertainely, where 
this Church of God is r 

Anfw. *By thefe two jpectillmarhes, viz.holinejfe taught And 
profijfed, and antiquity, When both goe together. 

gueft.lS. Is not the Church of Rome then the true 
Church of God, feeing it exceeds in holineffe, and is 
meft ancient ? * 

Anfw- No,it Was a true Church indeed in the Apo files times, 
and many yeares after , but now it is neither holy (fir great vn- 
cleannejfe u there maintained) nor ancient, fir the ancient Religi- 
on, being defaced With a new Religion , and fo a new Church H 
flartedvp there. 

guejl. 39. Where then may wee finde the true 
Church C 

Anfw. /* England y and all other f laces, Where thefe corruptions 
are done away, and Religion is reftoredto the fir ft purity. 

gueft.^o. How can this be, feeing the Religion of 
thefe places, is, butasitwasofyefkrday, and ncuer 
heard of before Luther and Caluin ? 

Anfw. This is a meerejlanderfir there hath neuer bin any age, 
flnce the Apoftles, Wherein there haue not beene/ome, Which haue 
flood to the maintenance hereof and again ft Romijb corruptions. 

j Jguejl^i. Howhappeneditthen, that the Church 
j of Rome ftill euer prcuailed, and was accounted of all 

the world for Chrifts true Church , and thefe oppug- 

ners were neuer of any eftceme i 

Anfw. *By the greatneffe, andtjrannie of the Romane Bijhops, 
Whofe chiefi care it hath beene almoft euer fince Conftantines time 
to magmfie their owne £hurch and themfe totes , and to fupprejfe 
their aduerfaries. 

guejl.qi. But, is it poffiblc, that the Romane 
Church hauingbceneoncea true Church, fhould fell, 
feeing 



gueftions added touching the Church \ 



feeing God hath promifed his Spirit vnto his Church, 
to be alwayes prefent to lead it into all truth * 

Anfw. The Lord tjtth not his fpirit hereby to any place , fir 
then the famous (fhurches of A fa, longfince collapfed, JbouldfiHl 
hauebeene true Churches , but the Spirit is afoayes prefent to th§ 
faithfullin all places of the World. 

£xpl. AW thefe queftions are before refolued in the opening 
and confirming of the ninth article, only I haue thought it ne- 
ceffary to infer t them here , for the better vnderftanding of 
fuch, as cannot To well concerns of a continued difcourfe. Let 
the Reader therefore feeke aboue, and he (hall finde all thefe 
things more fully laid open , by arguments, and reafons, by 
Scriptures,Hiftories,and obfcruations.lt is time now to pro- 
ceed to the tenth Article , fetting downe the fourth thing to 
be belecued concerning the Church, 

-2*^*43 • Which is the fourth thing , which you 
learne to beleeuc concerning the Church i 

Anfw. Fourthly, J learne to beleeuejhat there bi certain* jpe- 
cialt benefits belonging to the Qhurch , and to euery true member 
thereof viz. The Communion of Saints , the forgiuenefle of 
fms,the Refurreclion of the body, and the life euerlafting. 

^^.44. What meane you by the Communion 
of Saints i 

Anfw. That holy andftteetfillo'wfbip, which all the members 
of Chrifls Church haue one With another ; a* they make all but one 
body in £hrift , fo communicating of all good tmngs vnto one an- 
ether, whether Spirit u all or Temporall, as their mutuaH ntcejfitks 
doe require. 

Exp la. After the defcription of the true Church of God by 
the marks, here followcth the comfortable and bleffed eftate 
therof fet down in thefe priuiIedges:T/7<? communion of Saints, 
&c. that no man may thinke it loft labour, either to feeke out 
the true Church, or to endeauour toioyne himfelfe vnto the 
fame. For the meaning of this firffc priuiledge : The communi- 
on of Saints, is as much in eftec!, as their common vnion vnto 
Chrifl their head, and through him vnto God the Father,and 
of one vnto another,euen as there is an vnion betwixt mebers 

of 



UP 



140 



The tenth Article, 



of the fame body , which Vnion ftretcheth not onely to the 
Church militant,howioeuer difperfed,but euen to the church 
triumphant alfo, and the Saints in heauen. So that firitinbe- 
lceuing thecommunioo of Saints. I do hold and acknowledge 
that none in the world of what company or degree foeuer,are i 
Co highly aduanccd, and (b happy tor the fellow/hip, into the j 
order of which they are ioyned as the Saints are, as they j 
which are of the company of Gods Church and people ; be- 
caufe that they may happily be ioyned to men famous vpon j 
earth,but thefe are ioyned to the holy ones placed in heauen ; 
chey may be ioyned to Princes and great men vpon earth, but j 
thefe are ioyned to the King of Kings, to the grcateft both in 
earth, and in heauen. Secondly ,the communion of Saints,is as ' 
much , as their communicating with their head lefut Cbrtft, j 
tnd with one another, wherby Chrifts merits and righteou£ 
nesare made common vnto them, an J their fins and mrieriei 
vnto him : and their prayers,faftings and dcuotions are made 
common vnto one another, not onely amongjthe liuing, but 
' cuen among the dead, and the Saints departed alfo; and iaftly, ] 
1 whereby temporall, and outward things of this life are made j 
1 common vnto them, through Chnft , who is heire of all j 
! things, foas that they onely haue true right and title before | 
, God vnto earthly things#I doe then in the fecond place here ! 
acknowledge , and bdeeue that no imalt good comes of this 
communion, but fuch as the world cannot afford ; for my fins 
are laid vpon Chrift,& his righteoufnesferueth to cloath mej 
if I be in mifery,he is not without fenfc & feeling thcreof,but 
what is done againft me, he accounts it as done againft him- 
felfc. Moreouer thecontinuall, and daily prayers of all good 
people afcend vp for me ; if I be afflicled, they grieue ; if in 
welfare,they ioy ; yca,the Saints in heauc n cry to God for the 
fliortning of our dayesof rnifcry. Laftly, though mine eftacc 
be neuer fo poore in this world , yet lam richer then many, 
that haue great poffeflions,they being vfurpers, but I hauing 
right vnto my poore c!oaths,and tlender diet,and vnto more, 
as God (hall beplcafcd to fend it me : and if I be rich, I com- 
municate vnto the neceffitics of Gods childrcn,3ad thus prc- 
uide me riches that (hall neuer pcrifti, or be loft. 

For 



The Froofes. 



For the proofe ofthefe things,and firil of the vnion of the 
Saints with Chrift lefus. This benefit the Lord himfelf pray- 
eth for,faying,of all iuch as ftrould beleeue in his name: / fray 
O Father, that they all may be one, as thott art in me, and I in thee, 
that they may be aljo in vs. And as he prayed for it, io he hath 
by a ipirituall marriage of his Church vnto hrmfelfe efteded 
it, for which caufe the Apoftle is bold to (ay, thac as the wife 
is one flefh with the husband, io Wee are of his flefi, andofhu 
bones : and that the Saints are the building, and Qhrtft lefus the 
chiefi corner fione:znd that,as imps are ingrafted into an Oliue 
tree, lo are we into Chrift, with many like comparifons fet- 
ting forth this vnion. And that we might be able the better 
to apprehend it , hetooke our nature to the God-head in his 
incarnation, and propounds himfelfe wholly to be taken into 
vs in his laft Supper, Secondly, for our vnion with one ano- 
ther 2 it is fet forth by the members of a body,by the parts of 
an houfe,by the branches of a vine, & by the fpoufe of an ho- 
ned husband,which is one only : fo are the Saints but one bo- 
dy, one houfe,one vine,and one fpou(e,though they be many 
parts,& members. Wherefore it is faid,that in Chrift lefus, 
there is neither lew nor Cjrecian , neither bond nor free, neither 
male nor female , but aU are one. Whofowould fee more for 
this,let him readouer the 12. chapter to the Romans,and the 
fecond to the Ephefians. Thirdly, for our vnion with the 
Saints in Heauen,though they be remoued farre from vs into 
another world, they ftill remaine our fellow feruants and our 
brethren,as the Lord told them in the Reuelation, wherefore 
looke what fauour the Lord beareth towards theai,'thcfame 
he beareth towards vs : for neither fhall they without vs hane 
perfi fi^lory, neither fhal we at the rcfurre&ion prcuent them: 
but as fellow members of the fame body , wee fhall begin to 
raignc together with our head Chrift. Fourthly, forthofe 
things, v. hich are more properly fet forth by the word Com- 
mtmi( n,w:.Firft our comunion with Chrift our head,wher- 
by his nghtecufnes becommeth ours,& our fins his:the Apo- 
ftle faith,r hat he made him fin, which knew nofinne, that we 
I might be made the righteoufiies of God through him :&the 
Prophet S(ay faith , Sttnl] he hath borne car infirmities, for hee 



Was 



Troofe, 
Iohn 17.11 



Cap t.xo. 
Kom.ix, 



Rom. 12, 
Ephcf.4. 
lohnij. 



Gal $.28. 



Rtut!.6.ai. 

Hcb.j.ii. 
1 Thcf* 



2 Cor. ■;, I 

Efaytf.4. j 
Verf.j. 



142 



Math, a f. 3 



Math. 10. 



Ephc.4-3. 
Vcrf.4. 

i Cor. 3, 



iIohn3.i4 
Efay 11. 



The tenth Article. 



Rom, la. 1 5 
aCor.u.i? 



Vf as wounded for our tranfgregions, and was broken jar our mquu 
ties, the chaftifement of our peace "too* vpon him : and with his firms 
rpe are healed. And as in our fins* fo hec partaketh with vs in 
our miferies, for that which is done to his taithfull feraants 
he taketh, as done vnto himfelfe, whether it be matter of be- 
nefit, or of affliction and neglecl. To fuch as haue not fed his 
members being hungry, nor eloathed them being naked,&c. 
He will fay; J was. hungry, andye fed me not, I was naked and jt 
eloathedme not,&c. And on the contrary fide to thof^ that 
haue done contrariwife. When his Dilciples fheuld come 
and preach vnto any Citie, or houfe, fuch as recciued them, 
wereiudgedtoreceiue him, they which perfected them, 
were iudged to perfecute himfelfe, as may be feene in the ex- 
ample of &**/,vnto whom pofting from one place to another, 
to draw forth the Saints to punishment, it wasfaid from hea- 
uen, Saul, Saul* why perfecuteft thott me ? Fiftly ? for the Com- 
munion betwixt the Saints themfelr.es liuing in this world ; 
this is firft in their hearts & affections,in which they are knit 

' one vnto another through loue: Thus the dilciples were faid, 
after Chrifts afcenfion to haue bin together, With one mindc* 

\ And wee are all exhorted, To keepe the vu'm of the Spirit in the 
bond of 'peace, forafmnch as there is but one body, and one Spirit, one 
Lord 3 one Faith ,and one Baptifine. When the Corinthians were 
diuided in their mindes, they were fharply taken vp for car- 
nail, & not fpirituall,and SJo/m makethit a note of men, tran- 
flatedfrom death to life, if we lone the brethren. In the mount aine of 
thcLord,they all dwel together ,{aith the Prophet/*?//? the Lyon, 
the Kid, the Wolfe, the Lambe, the Leopard and the ssfjfe, viz. 
Through the vnity of their affections, though they were as di- 
uerfly affecled before as thefe creatures : yet now they are all 
alike,truly,holy,&heauenly minded,meek,gentle,temperate, 

1 fbbcr, & addicted to euery good way,&toeucry good work. 
Secondly, this communion is in the effects of their hearts 
thus vnited, zvk.. firft ioyes and forrowes,vertues and weake- 
nefles, mutually communicated amongfl them : vnto which 
the Apoftle cxhortcth, iaying,Reioyce wtth them which reiojee, 
andweepe with them which Weepe; and profeflfeth it to hniie bin 
in himfelfe, faying j Who is Wcake t an d lam not weake * who is 

offended 



The Communion of Saints, 



offended, and ibpirne not ? Secondly, hearty pray c rs pi: r vp to 
the Lord for one another , with fupplications , and gluing or 
thankes. This S. Tatd defirah at the hand of the Ephefians, 
both for himfelfe, and fir all Saints. And, Pray one for another, 
(faith § James) for the fray er of the righteous m.m anaileth much, 
ifitbeferuent. This is ioneceflary, as that to neglect it, is a 
great finne, according to that of Samuel: god forbid, that 1 
[houldfm again/} the Lord,andceafe graying for yon. Thirdly^ex- 
hortations to the mutuall excitation or Gods grace in one 
another: for which the Hebrewes are effectually mooued, 
where it is (aid ; Let vs confider one another to prouoke vnto lone 
andgoodrvorks r and againe,Z^z>.r exhort one another , and that fo 
much the fnorejbecaufeycfec that the day draweth neere. Fourth- 
ly, repayring and edifying one another : for, where mens af- 
fections are aright, there fuch as avchltenthroHghweakrjejfe, 
are reftoredby the fpiritof meekneffe \ and this is the repairing 
of grace decayed : fuch as (land are ftrengthned 3 accordingto 
the laying of the Lord vnto Peter ; when thou art firengthened^ 
ftrcngthen thy bi ethren #nd this is the edifying of men in grace, 
when euery man , according to his meafure of knowledge in 
the my fiery of the Gofpeli,endeauoreth to breed knowledge 
in others,as Paul dealt at Ephefus,when he protefled, that he 
had kept backs nothing Vohich Was profit able for them, butjhen>ed, 
and taught openly, and throughout euery houfe. Fifrly,the com- 
munication of worldly goods, Thepractife of thePrimi- 
tiue Church was wonderrullfor this, the necedities of their 
fellow-feruants requiring it ; they fold their poiTeiTions, and 
layd downe the price at the Apofties feete, to be diftributed, 
as euery one had neede : The Chriftians of Macedonia arc 
commended for their liberality to the poore Saints of Ieru- 
faiem, wherein they are faid to haue bin willing, beyond rhat 
they were able ; and the Corinthians are exhorted vnto the 
fame , that is in all likely hood , they did euen diminifh their 
owne eftates , and herewith make prouifion for the poore in 
the famine, leauing fcarce fuSicient for their owne mainte- 
nance. Nor doth this faucur the Anabaptifticall Communi- 
tie of all things : for, we are not otherwife to conceiue of the 
Community of tilings in the Apofties times ; but onely, that 
as' 



*4-3 



Ephe.<5.i8 ( 
lam >. 1 6. 



1 5am. i 2. 
'3- 



HeB. 1024. 
Verfe3jr. 

Gal. 6.x. * 



A ^s 20.10. 



2 Cor. 8. 



144 



The tenth Article. 



I Cor. 1 6. 



iCor.ix. 



as any man did fell, and dedicate any thing to theApoftles- 
and Difciples which had not wherewithall eife to !iue,fo that 
onelyfb dedicated, did remaine as the Church treafury, out 
of which, the faithfull that wanted were relceued , there re- 
maining vnto euery man , ftill fome things which were pro- 
per vnto himfelre. or at leaft there remained a liberty to haue 
retained fome parcell vnto hirnfelfe. As in all populous pla- 
ces abounding with poore , there be (locks and Treafuries at 
this day : the onely difference is $ that then men being more 
deuoted,and the neceffitics of the Saints greater, it was more 
aboundantly brought into this Treafury, but now morefpa- 
rjngly* For if all things had been common, that exhortation 
to the Church of Corinth, of laying afide for the poore euery 
firftday of the weeke,as God had bieffed euery man, had bin 

! to no purpofe,there had bin no vfc of their loue-feafts, which 
were made by the richer, for the comfort of the poore : nei- 
ther could feme by exctffe haue been drunken,and fome bun- 

' gry,as they were when the vfe of thefe Feafts was corrupted 
amongft them. 

j Sixtly , and laftly , for our Communion with the Saints de- 
parted, it is firft inourconuerfing with them, by heauenly 
thoughts, according to that exhortation to the Coloflians: 
Cottf 9 1 . Set jour affefttons on things Which are about; by holineffe of li fe; 
according totbatprofeflionof the Apoftle to the Philippians, 
Ottr conuerfationu in heauen, from Whence Wee ex feci a Saviour : 
and by fighmg after heauen, according to thatconfolarion of 
xCor.f.*. the Corinthians ; Therefore Wee Jigh t de firing to bee c loathed 
With our houfe Which is from heauen. Secondly, in our like af- 
fections vnto Gods glory , and agamft the enemies of the 
Church : for, as we pray for the aduancementof the one,and 
the confuilon of the other, fomuch more doe they ; for they 
cry, How long Lord, holy and true, doft thou notiudge andauenge 
our blood fied by them vpon the earth : which they fay, not be- 
caufe they are indued with ltlTe charitie towards their ene- 
mies and perfecutors,then faithfull Martyrs vpon earth,who 
haue prayed for them ; but partly through the loue of their 
fellow-feruants, ftill fubied to their fury, vnlcife they be cut 
off, and partly through their vnder (landing, cleared to 4iC- 



Pfeil.3.10. 



RcucU.io. 



cerne 



ur Communion with the Saints in htAutn* 

ccrnc reprobate perfecutors , and chiefly through the defire 
that Gods glory may bee magnified , by taking away fuch 
maitie lets and hinderances of the Gofpels proceeding* For 
it may well bee held that the Saints in heauen doe cry vnto 
God in generall againfl: Sathan and all his inftruments, at all 
times, knowing their fury , euen to the end of the world, a- 
gainft Gods people in the world: but the errcur is,to beleeue 
that they know our particular neceilities, or can heare vs vp- 
on earth complaining of them , which is a property of the 
Godhead onely, which is infinite, andall-fumcient to fuch as 
call vpon him. 

Hauing thus at large dealt with the meaning of this Arti- 
cle, and the grounds of holy Scripture, from w hence it is ta- 
ken,it remaineth now that we lay down the duties; of which 
the firft is, To abandon all wicked focietics, becaufe we pro- 
f effe fellowship with Sa-ints,betwixt whom and thefc,there.is 
no agreement : for, What agreement is there Aith the Apoftlc, 
betwixt God and Be lid, betwixt light and darknes , betwixt right e- 
oufnes and vnrighteoufnes I wherfore we are forbidden to haue 
fellowfhip with fuch. If anj bee called a brother, that is a For- 
nicator ,or e Drvnkard i or Idolater, through couetoufnejfe, With fitch 
an one eat not : and ngzinejfany walhe inordinary, Vre command 
you,thatyou withdraw jour Jetties from them. Kw&jvith thefiole 
(faith Salomon) thonjbalt learne folly, and the companion offooles 
Jballbeaffiicled, with many other places purpofely reftraining 
vs from fuch companions. Aid indeede, how canft thou be- 
leeue thy felfe to bee of the Communion of Saints , and yet 
haue voluntary inward fellowship with the wicked : Verely 
no more then thofe that liued among the Samaritans; and 
had dealings with them, could defend themfelues to be of the 
Iewes Common-wealth , feeing as the woman of Samaria 
told ChridyThe Iewes meddle not Vvith the Samaritans:no more 
then they which haunt the Stewes daily , can defend them- 
felues to bee chad and honeft men, feeing that fuch come not 
into thefe dangerous places. It is true,l grant that the Saints 
may come amongft vicious perfons, asamongft ftrangers, to 
eate and to drinke, to buy and to fell with them : or they may 
vfe their company to winne them to Chrift, as S.2W faith, 
_ M that 



14* 



i.*DHty. 

Torenounce 
wicked Jo- 
eieties. 



i Cor, 6. 

I Cor.j.n. 
iThefj.rf. 



Iohn 4. 



14<$ 



The tenth Article. 



3. Duty. 

To wal^e m 
the tight. 

I Ioha 1. 7. 



that to all men hee became all things , that bee might winne 

ibme, but to make them our choyiecompanions,'to delight 
in them , and fmgie them out to bee our contorts , can no 
more Hand with the communionof Saints, then thcSunnes 
cleareit light with the moftpitchiedarknefTtcf the night. 
Let vs abftaine then from fuch company with hhn the Apo- 
ftle, let VS crie, Preperemus hinc , Let vs hafien hence, left the 
ho fife fall vpon vt Where an enemtc of the truth is, when hee vn- 
der flood tntringthe Bath, that Ccrmhw the Heretique was 
there. 

The third duty is,to walke in the light of Gods holy word 
by vertuous liuing,becaufe of our fellowship with Chrilt,and 
through him with God the father : for God is light , faith S. 
John, and if We Walke in darkntfie, and fay that We have fillowfiip 
I With htm, We lye, and doe not truly. So Chriitcalkth himlelre 
I the light of the world, and pronounceth this the condemna- 
I tion of the world, becaufe tight Was come, and men loncddarkz 
\ neffe more then light, becaufe their deeds Were euill ; that is, when 
1 he came to enlighten them with his holy precepts of faith and 
j repentance ; they neglected this, and ptrfifted in vnbeliefe., 
: and linnc, which would bee their damnation. Whofoeuer 
I therefore treadtth in the fame fteps , may well" expect the 
Rom. S. x. j fame end, rhey are not in Ghri'ft, they arc fai re from any vni- 
' on with him ; for fuch walke after the Spirit, fpeaking in the 
, Word, andfo there is no condemnation vnto them. This is 
\ the fpirituall whoredome of which the Prophet did fo much 
complaine , caufing a diuorce betwixt the Lord and his peo- 
ple, and foadepriuationof all goodly ornaments before be- 
| flowed : lo that as the cafe of a woman is which hath played 
I the whore , and for this is put away from her husband with 
fbame,and without all mercy burnt in the fire t fo is our cafe, 
ifipwe neglect his will, and follow our owne corruption ; our 
vnion with the Lord is dearie broken oft', wee are put from 
him , and without all pitie muft endure the euer-burning 
ilames of hell fire. 

The fourth duty is , to doe good vnto all, but fpccially to 
thole of the houiliold of faith , as the Apoftle warneth : be- 
caufe of our Communion with chem , and that not onely in 

diftri- 



4.DA/7. 

To doe pood 
"\>nto *//. 
Gal.6.10. 



To delight in the Saints. 



HI 



distributing oar temporal! goods,bct our fpiritual!, and in be" 
irxglike aflerted towards them, rcioycing with them that re" 
ioyce, and weeping with them that weepc : rorin the mem" 
bersof our bcdy,to vie the Argument or the Apoft!e,can one 
be pained, and not all of them in like manner grieucd ? fo in 
the fpirituallbody of Chrift.,of which we profeife our (elues 
members, there ca:i be none grieued,but it mull be our griefe 
al fo ; none comforted, but it mud be our comfort alfo. And if 
we be thus affected towards one another, wee fhall neede no 
fpurres to prick vs forward, to any duty of Ioue towards one 
aaoth:r; but Miniftcrs will preach diligently toinlighcen 
their fellow-members, people will pray heartily that a dore 
ofvtterance may bee giuen vnto them, neighbours will not 
fuffer one another to fin, but plainly rebuke vice,the forward 
in matters of religion , will nop fuffer others to be flack , but 
prouoke them to loue and good workers , the flayed will not 
fufTer the vnruly to goe on in their inordinate courfes, but re- 
ftore them in thefpirit of meekeneffe, the rich will not furTer 
the poore to perifh for want of food, but releeue them, they 
which haue plenty ,will fupply the neceflities of fuch as (after 
through fcarcity, . euen beyond that which they are able, and 
all this readily and cheerefully , becaufe it is to the benefit of 
our common body, of which we are all members alike. Nei- 
ther is this all, but in thus doing, we doe wonderfully pleale 
our deare Sauiour,and (hall haue it remembred at the hit day, 
to our vnipeakable comfort. W herefore let our hard hearts 
breake within vs, let them refolue into bowels of companion 
towards the poore : and let our fecurity, in regard of of hers, 
become anxious c^rtfulnefTe , for the keeping of them vp- 
right in the way ofrighteoufhefTe. 

The fift Duty is to bee comfortable in ail our fufferings, 
whether by per fecu tors, or flanderers , by fickncvTes or lof- 
fes, by pouerty, or wants: becaufe our head Chrift.is not y^'tllL'* 
without a Sympathy, and feeling ofthefemifenes, and will 
not iuff.r vs to be tempted hereby beyond that wee are able, 
but will giue the iflue together with the temptation. Was it 
not a wonder r tjll ftay to the mindes of the Difciples, when 
Chrifttold them \ Heethatrectiueth yoft, rccewew mc^ andhce 

M 2 that 



Math. if. 



To be com- 



diftreffe. 



Hcb. 



148 



Tk tenth Article. 



Math. xo. 



Efa.49-if> 
14. 



Rom. 5*. 



6.*Dutj. 

To lead *n 

heauenlj 

tifr. 



that receiueth me $ receiueth him that fent me I And on the con- 
trary fide, to thofc that do contrarivvife ? Did it not confirme 
PWmuchbecomming a Preacher oftheGofpell , to heare 
that they, which perfecuted the Christians, didper(ecute 
Chrift himfelfe ? Doubtleffe, it did. Likewife then, fhouid it 
confirme and comfort vs in all our troubles and croffes.If any 

1 man were foneere vnto the King, and fo great in his fauour, 
as that whofoeuer dares to touch him,it were as good for him 

! to touch the King himfelfe,he would be fecure in all wrongs 

| & iniuries done vnto him.But wee are fo neere vnto theKing 
ofHcauen, as that whofoeuer toucheth vs , goeth about to 
pull the (tgnet out of his right handed toucheth the apple of his eye. 
What ioy and comfort then fhouid wee expreffe, euen in the 
time of our tribulations ? feeing that when weefuflfer, the 
Lord is grieued, who will not hold his peace for euer ; but as 
a mighty Gyant wakeii out of his fleepe , will furely come 
forth and finite all his enemies, with a great deftiiaction, and 
with Sampfo» {hake off the cords and ropes of all mifenes, as 
threds burnt in the fire. 

Thcfixth Duty is , toleade an heauenly life whilft we Hue 
vpon earth,becaufe there is a communion betwixt vs,and the 
Saints in heauen. And this is, by hauing our hearts lifted vp 
to heauen by meditation , by fitting vp Iaacofa ladder to 
Heauen by prayer , by hauing our mouthes feafoned with 
fpeeches of Heauen, and of heauenly things, by making vnto 
vs wings with the Angels, for fwiftneffe and readinefle in 
doing Gods will, by being fiery through zeale, with the 
Seraphins, for Gods glory. If wee looke well about vs , all 
things confent together to worke in vs this heauenlines, our 
Father is in Heauen, our head and husband Chrift in Heauen, 
the Prophets and the Apoftles with 'the reft of our fellow- 

I feruants in Heauen , our riches, our ioy, and our crowne in 
Heauen, and our deare Country and pleafant dwelling places 
no where, but in Heauen. How is it then, that wee fbfarre 
forget our felues , as to bee fenfiiall and earthly, find haue fo 
little fauour of heauenlineffe in vs ? W hy doe wee not hang 
downeour heads, and beeafhamed, that the Lord fhouid fee 
our hearts and tongues fo bafcly taken vp, fo eftranged from 

our 



The forgiuenefje offimcs. 



ottr dcare husband, father, brethren, and Countrey, where fo 
excellent things are prouided for vs? 

^.45: . What meane you by the forgiuencs of fins? 

Anfw. T hat bonder fidl grace of god in Iefu* Cljrift, whereby 
he accounts effinne, as iftt had neuer becne committed. 

Exp/an.Wc (hall not need to be fo large about this Article, 
becauie it is eafic to be vnderftood. The meaning is nothing 
el(e,butas isiayd downe in theanfwere, v«.thatthe Church 
of God, and euery member thereof , hath all their finnesfo 
done away, that they (hall neuer be laid vnto their charge, no 
more then if they had neuer by them beene committed, and 
all this, through the meere grace, and oneiy mercy of God in 
Iefus Chrift. 

For the proofs of holy Scripture,here is plainly fet down : 
Firft,that the forgiuencfle of fins is a wonder full fauour : for, 
He isbtejfed, faith the Pfalmift,^ fthom his fins are firgiuen 3 md 
good cauie is there, why he fhould be counted bieffed indeed, 
who attaincth vnto this , feeing that he is forgiuen ten thou- 
fand of talents , of which hee was not able to pay one penny, 
and fo flood euery houre in danger to be caft into pnlon , to 
lye there in miflry perpetually. 

Againe, hee is ddiuered from the curfe of God, which at- 
tendeth vpon iinners ; hr^Curfedis he that continucth not in all 
things Written in the booke of the law to doe them : and this Curfe 
"is death, according to that, The wages of fin is death, the death 
ofthe body, which is terrible, for death came in by finne, and 
allfuchpunifhments, as doe haften vnto, and be fore-runners 
of this ; for, mm fuffereth fir hisfinKes, and w hich is mod ter- 
rible of all, the death of the foule, which is the loffe of it, the 
intolerable pangs to be fufferedby it, in the fire, that neuer 
goeth out, and by the Worme that neuer dyeth : Laftl y,he is freed 
from the bondage of Sathan, who ruleth in the children ofdif- 
ebedience, that is, infinrcrs ; u ho is their matter, and they his 
feruants according to that: Hee which committethftnne, it the 
fermnt offin,who hath them in his fnare,& carieth them away 
ascaptiue flaues,at his pleafure, who ternfieth them, & put- 
teth them in feare all the dayes of their Hues. Secondly, that 
.... M 3 God 



*A9 



Trocfe. 

PfaJ.32.1. 
Mat. 18.24. 



Dent. 27. 
Rom 6m 



Rem 5. 
Lara.339« 



Math.xf* 

Eph.i.t. 
1 Tim.a.Jf 
Rom. 7. 



15° 



The ckucnth Article. 



Mar. 17. 

E*cd.$4.rf 
Vcrf.7. 



God is the Autlior or this grace^is eui< ent, for no man forgi- 
ueth Cms butood only,it is one of his atl nbutes,as was decla- 
red by the Lords own voice vnto Mojes, faying, The Lord ,/ he 
Lor d y fir eng.gr aciom } And tncrctfi/l,flow to anger. and abundant tn 
gwdnes, an din truth 3 fir giuwgtmqttitj ', tran\grcffion.andfin &c. 
Whtrrore,aswasobiededbythePi:arikesa-Hihr; Cr?riit,it: 
Ioh.20 23. ma y tril }y £ e {aid of- the Popes of Rome.7/?# mmbfafphrmeth 
for none canforgine (ins but CJod. It is true indtede fl Hie I 
r Sauiouriaid viKo/V/^,andthereftbfhis diiciples: whoje fins 
je remit ,thcj are remit t cd 3 andnh of e fins ye retame, they are retai- 
ned. But what authority hach the Pope giuen hun here more 
I then any other Mmifter oi Gods word ? what ground is Hi e 
I for his manifold in^uigences,by which he berimes tht f o->pie 
I world of iuch a made of m< ney, and increafetr, his trcafures? 
1 forthedifciples had none other power hereby giucn thm, 
, but that which waj fit for men appointed to carry thegi ri- 
j dings of faluationtothe reft ot the world, vt* topubhfh 4 or- 
giueneffe of fins to all fr,ch,as did, or fhould repent, & bei cue 

■ in leius Chrift,and the retention o finnes,vntoall that reinai- 
| tied hardened againft this faith of Chfift,and impenitent. 

j For, as when by their preaching they were faid to Conuert 
any to Chrift,or beget any to Cbnft,nothingels is meant»but 
i that faithfully executing their office of preaching, men were 
j through the working ot Gcdsfpiri. ma.'ebekeuers,& (o the 
members of Chrift : in like maner/.* hen they are faid to for- 
giue fins, it is meant, firft in generally that preaching forgme- 
nes to beleeuers, it fhould not be in vaine, but Co many as be- 

■ came hereby ,through the working of Gods fpirir,bcleeuers, 
; fhould haue their fins forgiuen them before God in heauen, 
! & contrariwife to vnbelee lers.The words alio hsme a further 
' meaning in particular of r orgiuing fins,by admitting into the 
j Church notorious offenders, becomming penitent, arid retai- 
. ning them by iuft excommunicati n , and cafting out or the 
I Church, as S.PWfeemeth to comment hereupon in his firft 

x Cor, s • I & fccofld epiftle to the Corinthians for firft he gi'icth charge 
that grauely, & orderly the inceftoous pcrfon be dtiiuered to 
Satan;hereis retaining of finsithen he v< ilstbtm vpon hi«? re- 
pentance to recciuc,6\: comfort him again; here is forgiuenes 

of 



The forgiucnejje offinnts* 



of fins : yea,he vfeth the very word of forgiuing,faying,Ccw- 
trarimfe ye ou^ht new rather to forgiue him } and comfort him, and 
againeyTtf wh sue *>>} thtng, I forgiue a/fo.W hence it is 

mod plaiue, ti.a. the po>ver of roi giuing, and retayning fins, 
■and confequentiy of the keyes of hcauen, confiftcth in admit- 
ting, or duly, and rightly calling any out of the Church ,.and 
equally belongeth vnto the dilciples, and equally to the graue 
.Minifters of Gods word; fo that fome /W/iitat the {feme to 
moderate this weighty action: and this is not the Bifhop of 
Rome , but eiiery Biihop within the limits appointed vnto 
him. For the meritorious caufe of the forgiuenesof fins,that 
it is le' us ChrUt,Ms very name doth (hew: for he is therforc 
called kfus,becu]fe he ft\*\\ fame his p eople from their fins ,as the 
Angel told Iofcph,bef.rc that he was borne: and there is none 
other name giuen amongft men, Wherbj we mttfi be fatted faith 
Peter; it is ihe blood x of lefus , faith John, that cleanjeth from all fin , 
with infinite other teftimonies tending to the fetting forth 
of the fame thing. We did not loueGod firft,that for our loue 
towards him, he might forgiue our fins,for he loued vs hrft, 
yea,w hen we were enemies s m& hated him:we did notfeek for 
it at his hands, that for our importunity, he might be moued 
to forgiue our fins, for I am found, iaith he, of them that fought 
me not:om good works did not fo pleafe him,as that therfore 
he mould forgiue, our ftnnes: for w e were fo farre from good 
works that We could net thir\a\ood thought ofourfclues: Laft- 
Iv, neither men, nor Angels do folicite him for vs, orcaneb- 
tjaine r 1 e pardon of our fins,bur lefus Chnfl the righteous is our 
aduocure v.'rh the Father, who is the propitiation for our finnes. 

Foip-thly,? >r chat \ hich is further zddidiWberbj he accoun- 
tethoffw, asifti hadne'uer bscne committed , it is taken OUt of 
the Pfalmes, where the Prcph.t failb: HLffedts the manjvbo/e 
ftrckednefleuforgiftett , an. [who e finnt is couered ; lleffedis the 
man, to \\hom the (*ord iniquity., The Lord is tber- 

fofel hisbae^o % yea, tocaflthem 

into the I. iis v, 1 c n a debt i- diicharged, 

h were before carefully 
kept", are now relefly caft about , becaufe 

it is no n\ ne hough before the rcmiflion 

4 of 



1)1 



£ Cor ?»7. 
Vcrfc io. 



Math. i. 



Act-4. 12- 
l Ioh.l7. 



RC4T1. J. 


Efa.65.r- 


2Cor.3.j. 


iloh. 2.2. 



Pfal.32.1. 

VeiT.z. 

Ela.58.j7. 

Mich.7.J9. 



i i5* 



The ckuentb Article, 



of finnes, the Lord did carefully keepe his bookes,as it were, 
and account of all our finnes, as infinite debts, yet being for- 
Col.a, T4. giuen, he bath put out the hand-Writing that was againfi vs, and 
*ii*> as it wet e, nayled vnto the croffe of Chrift, becaufe it is 
now no more any debt to be exacted at our hands. 

Laftly, we muft further know, that this forgii;eneffe is on- 
ly to the faithfull , ail others remaiae in the bands of their 
linnes , and this partly appeareth by that which was faid be- 
Math.n. fore, th.it he flail fane his people from their finnes. Vnto others 
Chap.*3. hedenounceth manifold woes, laying, Woe be to thee Cora- 
Ioh.i;. zin, Woe be to thee Bethfaida, and woe be vnto you Scribes 
and Pharifees, hypocrites : and if I had not come amongft 
them, they had not-had finne,but now their finne remaintth : 
yea, hee threatneth many ot his followers , that he will bid 
Math.7.2T. them, Depart from meyee Workers of iniquity, I know you not,(o 
that euen they are without this benefit, of the forgiuenefle or 
1 their finnes, viz. all fuchas notwithflanding their profellion 
1 of the Chriftian faith, doe frill Hue in finnc. 
I. *Duty. \ For the duties of this faith. The firft is to pray vnto God 
Topr*y for earneftly euery day , aboue all things of this world , for the 
the pardon p arc j ori f our finnes : becaufe this is fo great and wonderfull 
•jovrjms. a g race# For if a man were greatly endebted , and for his 
'. debts impriloncd , or fold for a flauc , euer fo to continue in 
! moft hard bondage, would hee defire either good chcare,or 
apparell, pleafures or fits of eafe, wealth or health, in com- 
parifon of freedome from this miferable eftate ? in like man- 
ner , feeing wee be fo farre indebted by our finnes , and 
thus made miferable flaues of the deuiil, why doe weecraue 
I fo earneftly againft worldly wants , and for worldly good 
\ things, and not rather againft our finnes, and for this blefled- 
I nes to be deliuered from them. And the rather,becaufe,ifour 
J finnes be vnremitted, we cannot looke to (peed in any other 
! defire ; for our finnes doe fiparate betwixt our (jod and vj. 
Eft. $9. 1. J ah tne t i me that finfull ssichan was in the Ifraelites campe, 
Iof " 7 ' they could notp-reuaile againfi: Ay : when Saul had finned, 
a Sam 28. nc c , u u g C t none anfwere at Gods Oracle, cither by virion, 
f by Vrim, or by Prophets : fo whilft we are in bur finncs,wee 
may askc indeed, but we (hall net haue , we may make many 
J • prayers, 



The Refurreflim of the Body, 



prayers, but not be heard, for the prayew of the wicked are 
abomination to the Lord, W hercfore let this be the firft and 
chiefe thing which wee pray for in all our duplications, and 
as wc will vfe all humility, and importunity to fpeed or fome 
fpeciall benefit, $nd renew our luit trom day to day, that wee 
may fpeed e , fo let vs neuer giueouer praying vn&o the Lord 
for the pardon of our (innes, being a benefit of benefits, and 
the raoft ncceflary thing for vs in the world. 

The lecond Duty is to loue the Lord,and our Sauiour Iefus 
Chrift with all our hearts, and with all oar might : becaufe 
God is the Auth r of this great grace, Chrift lefus hath me- 
rited the fame for vs. Amiferable bankrupt owing a thou- 
fand pound, if hee fhould rnue all forgiuen him, ifiomerich 
man would vndercake the payment of his debts tor him, and 
fet him vp, that he might Hue a freeman againe, and exercife 
his trade in as good manner as euerhee did before, werea 
moft-ingratefull wretch, if hee fhould not loue fo great a be- 
nefactor , and that vnfainedly, all his life ;• but much more 
vngratcfull fhould wee fhew our felues , when as the Lord 
harh raifed vs from our bankrupt eftate , being indebted not 
a thoufatid pounds, but ten thoufands of talents 5 yea, milli- 
ons without count, and made vs blcfled and happy ,if we fhall 
not loue his Maiefty without all diflimirlation , and therefore 
ftudy to pleafe him all our dayes. With what thankfulntffe 
doth Saint Tattl exult for his deliuerance from finne by Iefus 
Chrift, when being but euen now at the point of defpaire, he 
prdently lifteth vp himfdfe through faith of the pardon of 
his finneSjhauing cryed our, Miferable man that J am, whofhali 
delmer me from thebodyof this death . ? hee prefently anfwereth 
himfelfe : Thankes bee vnto God through lefm Chrift our Lord. 
How defirous is he, by publiilung Gods mercy to the world, 
to expreffe his wonderfull thankfulneffe , for this wonderfull 
grace, when fo openly he con'efieth ; when Ivpm a Persecutor, 
and a blafyhemcr % and an opprejfour, Cjod had mercy on mee % And 
thus greatly affe&ed fliould we be, not in word, but indeed, 
in that wee ftudy to fet forth his glory, as hee did, and in all 
things not to pleafe men,but God: they which doe otherwife 
loue not the Lord whatfoeuer they fay , but as the Gentiles 
-•' who 



153 



ifDuty. 

To loue the 
Lord. 



Rom. 7. 
* J. 



1 Tim 1. 13 



*54 



Tk twelfth Article. 



Rom. I, 
3. Duty. 

lc cea/e 
ft on< finne. 



who by their finnes^ifiionoured him,arefaid to haue becnc, 
fo are thtie haters of God,a nd hated of him. 

The third Duty is,to breake off all our finnes by righteouk, 
neffe, and not a tuirmeany longer therein : bccaule wee .haue j 
bene already enough endangered ti rough finne, nay ir wee 
iiue in finne, we are ftill in the fame danger > feeing the work- 
ers of iniquity are fliut out of dores,whatioeuer they plead for 
tbemfeiues. If a man t hrongh furfet hath faine into any dan- 
| gcrous difeafe , which had like to haue coft him his life, but 
be agaiae recouered^e will take heed of railing into the fame 
agsine, and likewilc if hee had falne into a deepe pit, or into 
any other great euill : fo fhould wee being reftored from the 
furfet of iinne,being lifted vp from the ..angerous pit of wic- 
kednefle , hauing efcaped through Gods greu mercy the 
greateft euill that could haue befalne vs, we fhould, I fay^ be 
at defiance with this euill, & aboueall watchts,watch2gainft 
finne. And the rather,becaufe we doe otherwise ftill rcmaine 
indangeied through this deadly iurfet, wee ftill lie, and are 
like to \\t without all helpe in this horrible pit , till wee ex- 
change for the pit of hell. The Lord hath not fomucb as 
promifed, or ipoken any fyllable tending to a promifeof rear- 
guing finnes, but to fuch as foriake their finnes. He is often 
inthefe and the like correctable fpceches. tf^en a wicked 
mtn fhalltttr»e from his tvickftlnefle, and doe that which is Uwfittt 
Pro. i8. 23 . and right, hefbdljaue his fouls aline. He that confijfeth andfor- 
fakcth his finnes /hall haue ^ercy, &c. But where is it to bee 
found that nunliuing in rheir finnes fhall haue mercy, that 
fuch as goeon in there yvickedr.effe , (hall (aue their fcules 
aliue ? not any where in Gods Booke ; but. the cleane contra- 
rie, that they dial* die in their fuu.cs , that they (hail haue 
iudgemtnt withe -n ■ r< y, according to thar, Thouwhiih af- 
ter )hy h^J.ncffe of bat cannot rtpevt, doeft heape vp to thy 
Jelfi x rathajawf . f n*tatk : fo that it muft tycedes then 
be the eieuiis booke, vvl * nee men learne that they (hall be for- 
giuvn, aich: 1 ;h on in adding finne vnto finne, and 
fo neglecl all holy adoiottitkjns of breaking off their euill 
courleof life. 

jQzefl. 



Ezcch 18. 



Rom.i. 4. 



The Refurnfiion of the Body, 



155 



gucft.46. What is meant by the refurre&ion of the 
bodie i 

Anfvv. That although the body after death lye rotting in the 
oraue, j^tat the lafl d*y it [hall be raifed agame by Cjods great po- 
wer, and being toyned to the joule Jhall f and before Gods iudgement 
fiat, to give account of all that it hath done, whether good or emH, 
and be rewarded accordingly \ 

ExiUn. This latt Article,as jt confifteth of two members, 
the one the RefurrecTion or' ihe body, the other the life euer- 
lafting,fo haue I propounded to fpeake ieueraiiy of them, be- 
caulethey are both weighty poynts, and deepe mylterics. 
Touching the refurrecTion oFthe body, it is nothing eife, but 
that rlrft I doe acknowledge, that our bo lies are all iraiie and 
weake,and how many yeares locucr they continue, yet fall to } 
the ground they fhall at the la ft , cutn as they were taken out 
otic* Secondly, that how fckuer they fail, or vvhenioeuer, 
yet they lhail be railed againe by afupei -natural! power , the 
foule* being reunited vnto them ; and that not onely the bo- 
dies of the uift and righteous, but cf the vjiiuft and wicked, 
the bodies oi- ail, both high and lovve, rich and poore, great 
and finalk Thirdly, all this Qiali be at thelaftday together, 
in a moment, an he (ound of a Trumpet, and not (ome at c ne 
time,iome at another. Fourthly, being thus raifed,they muft 
come to ludgc ment,all the (ecreteft things that euer they did , 
being laid open, and the hidden things ci all hearts being ma- 
nifefted. 

Now for the further manifeftarionand proouing of thefe 
things; and firft that oar bodies (hall fall , as it is intimated 
in the word RdurrecTion : for that cannot rife againe, which 
did not firft fall, io it is proucd by the experience of all times 
and ages of the world ; for cuen they of the firft times,whofe 
bodies were moft durable; yet their end was,they died,when 
they had liued nigh athoufand yeres,thefe ftrog oaks,t>.o igh. 
they ftood neuer (o long,, they fell at the laft : but long fine 
the ftate of mens bodies grew more weake, which ma ie hi? 
compare mans life vnto a {hadow, a Weauers fhuttle , and a 
flowre, and Damd to a light that is iboneput out, ajdtoa 
J (pans 



Troofe ( 



Efa 40. 



15* 



The twelfth Article, 



Math, 1 1 
Vcrfcjz 



fpans length, and Efay to grafle, which is greene in the mor- 
ning, butis cut dovvnebtfore night andwithered. And daily 
examples confirme the fame thing , euery (mall matter ouer- 
throwing the ftrongeft man , and making him to fall to the 
earth from whence he was taken. Secondly, that our bodies 
hauing lien rotting in the graue, (hall be railed againe by a fu- 
pernaturall power, which is more fpeciaily here intended. S. 
PWprouethat large in the 15. chapter ofthefirftEpiftle to 
the Corinths, making this the ouerthrow of all Religion, to 
d^ny the rifing of the dead : and our Sauiour Chrilt before 
him oppofed himlelfe earneftly againft the Sadduces, which 
denied the refurreclion,faying : Haueyon nst read of the rejur- 
refiion,fthat isfpoken vntoyou of God,iw'mg,I am the God of A- 
braham,Ifaac,and Iacob ; now God is not the Cjodofthe dead,bkt of 
1 the liuing ; and long before this, Sfay hath (aid, The dead /hall 
Dan. 11 i. come forthwith my body (haU they rife ; and Daniel, Many of them 
rob 1 9 if. thatfleefe in the dufi , fhall awake ; and Job, I know that my Re- 
deemer lituth y and J fhall fiandat the laft vpon the earth , and 
though after my skin, the Vtormes (hall eonfume my body, yet I my 
1 felfefhull fee him,&c. And thus it is plaine,that the relur regi- 
on fhall be, though we fay nothing of Ezechiels dried bones 
reuiuing, nor of Adam,whok flcepe was a type of death, and 
his waking, of the reiurredion. 

i Now, that it fhall be generall of all without exception , is 
fliewed in the booke of the Reuelat ion, where all, both great 
and fmall are feene comming foorch , the earth gifting vp the 
dead in it, and the fea yielding vp the dead therein: and Chrift 
faith,that at his cottoning,*// nations (hal be gathered be fire him. 
Wherefore that of Daniel, fpeakingofmany,istobe vnd< r- 
flood, as though hee had faid , that they being a great many, 
an infinite multitude fhall awake. Laftly, that all fhall be rai- 
fed by a fupernaturall power , and n t by any thing in the 
'courfe of nature, isfhewed, where the Lord faith ; The dead 
J7j*/lheare his voyce, and fhall come firth, it is then by the virtue 
of his call, that men euery where fhall rife againe ; The trt*n%- 
pet fhaR found y and the dead fhaH rife incorruptible, faith the Apo- 
ftle : He fhall fend forth his Angels to father them, he faith in an 
other place, the meaning is the fame, that as God, at the flrft 

b i 



Rcuel. To. 
Mati2j %x 



1 Cor.yy. 

M-tk.24. 



The Refumttion of the Body, 



by his word made all , fo hce will at the Iaft rcuiue all, and vfe 
his Angels as Miriifters to gather them together from all 
parts or the world. 

If this ftiall feeme ftrange , becaufe it hath beene a rare 
matter that any haue beene raifed at all after death. I anl wer, 
is it true, that many being truely dead , haue beene raifed a- 
gaine ("as it cannot bedenied,for fuch was the womans fonne, 
the Shunamites, raifed by EUfia 5 the widowes ion of Sarep- 
ta, railed by SUjab ; Lazartu, and two more raifed by Chrift; 
Dorcas, by Peter ; and Sntjchtu by *PW) then mce thinkes,it 
ftiould not be fuppofed impoflible, that there ftiould be a ge- 
nerall refurre&ion of all. For, if in the winter time, fome 
plant or hearbe (hall put out, and grow greene, it is an argu- 
ment, that others may doe fo too : if a man expert in any cu- 
rious trades, as the Goldfimth, in trying gold and filuer from 
droffe : the Glaffe-man in making Glafles, &c. (hall doe but 
one, or feldome acfts of their trade, is it not an argument,that 
they can do many more when they ftiallthinke good ? In like 
manner , fome hauing beene already , by the diuine power 
raifed from the dead , fpringing vp againe after death , is it 
not an argument that this hauing beene done in the winter 
of this worlds (tending, all ftiall in like fort rife againe at the 
fpringtimeoftherefurredion ? The Lord hauing. in fome 
performed this hard worke, that hee can doe the fame in all, 
it being (as it were) his profelfion , and his skill fufficient 
for it. 

If it (hall further feeme yet an hard matter that all ftiould 
be raifed, becaufe fome are drowned in the fea,and eaten vp 
by fifties, and thefe fifties being taken by men,&o Now if it 
ftiall found, as a thing impoffible , that euen mencomming 
thus to their ends ftiould be raifed , for where ftiall the parts 
of their bodies be found,feeing the fame becommeth the fub- 
ftance of dicers bodies ? I anfwere , with God all things are 
po(Tible,and to vfe the comparifon of a learned Father,When 
Doues Aye diuerfly abroad, and are mixed with others : yea 
infinite numbers together, being far from home, yet they re- 
turne vnto their feuerall Doue-coats : fo the foulesof diuers 
men departing out of their bodies, and remaining long from 
■ home 



157 



ototh 



X Kiftg. 17. 



OhieU.i. 

All that lee 
raifed^hew- 
foeuer they 
haue per i. 
fbed. 



Gref.Nif 
fen lib.\.de 
cptficio ho- 
m/n/ac.26. 
»7* 



158 



The twelfth Article, 



home, yet they haue fome natural! , or rather fupernaturali 

motion by which they are addided to returns to their owne 

bodies, vnto which they haue beenevfed. Quickfiluer beincr 

powred forth amongft the duft, is mixed with nothing c\{° y 

but though diuerfly parted, yet it remaineth in little globules' 

(o that it is eafie for a man to gather it together againe, and 

then ioyneth in one, as before : and much more eafie (hail it 

be for the Great God of- heauen, to gather in one the parts of 

the fame bodies, ho wfoeuer dif perfect and powred,as it w ? ere 

into the duft or the earth. When C^sdcs are cart into the 

ground , euery one dra weth vnto it f elfe that vertue and fap 

which is neceflfary for the nourifhment-, though it be alike 

common vnto them all: fo men in the reiiirreclion fhall re- 

ceiuethefe parts, and all that fubftance which doth feuerally 

belong to t hem , although in the meane feafon they lye in 

common together in the bowels of the earth : and thus farre 

out of that learned Father (jregorj of Nyffen. Another alfo 

handling the iame matter , rcckoncth vp many things as 

no Deoy 14. types ot the refurreftion , the day fucceeding the night, the 

24.* Re . £- eec j Q £ t ^ e cart ^ t j nat fp r i n g S V p a f cer corruption , the locuft 

J reuiuing againe, the nayles of our hands when any goe oft, 
the haires of our head being cut , and growing againe , the 

; Ringdoue reuiuing againe, and a little beaft called Mjoxhs, 
the Phoenix an Arabian fowle , which burnethitfelfeathTty 
yeeres or age , and after three dayes arifeth againe out of her 
owne afhes. 

i And that this general! refurreclion (hall be in one moment, 
it is the plaine doSxine of rlie Scripture. In a moment, in the 
twinkling of an eye at the laft trumpet. The Lord fhall need 
no fpace of time to effect it : bur as at the time of the Aflifes 
all the prifoners are brought forth, loat thefc generali Afii- 
fes of the whole vvorld , all (hall come out of the prifon of 
the graue. 

And laftly,forthe end of the re(urreftion,thatthe workes 
of all men (lull be made mani eft, and all fecret thoughts,th.it j 
they may be rewarded accordingly, hath beene already hand- 
led and proued vnder the iixth branch of the feuenth Article, , : 
touching Chrift his comrningto iudgement, and therefore ! 

the! 



Epiph. ItJe 
trtno & y>- 



fur 



iCor. if 



The Re function of the Body. 



the Reader is to be referred thither, to fee more,and alfo for 
the time whenthefe things fhali bee. But lor the further vn- 
der (landing of the dodrine of the Refurrection , I haue 
thought it not auiiife further to annex here two or three que- 
flions more. 

£ttefl. 47. What manner of bodies fliall wee haue 
in the Rcfurre&ion < 

Anfw. The very fame which now We have, finely Whereas they 
be now natur all, they fb. ill tife agkitte fpmttikll 3 not [ubiscl to deaih 
any more, as now they be, ttorjufiasnedby naturallmeanes of meats, 
anddrtnkes, Warmth, andjleepe, or the tike. 

Explan. This qtieftioniseuenthus mooned and arifwered 
by the Apoftle to the Corinthians ; 'But fome man Will 'fay, how 
are the dead ratfed I With What body /ball they come forth ! He an- 
fwereth,that euen as come being caft into the ground, fprin- 
geth vp againe , and the Lord giueth euery graine its ovvne 
body, whether wheat,cr fome other : So,in the Refurreclicn 
of the dead , euery man ihall haue his ovvne body i the onely 
difference is, that itisfowenanaturall body, but ratfed afpiri- 
tualt body : it is/omen in dijhonour, raifed againe in henourjowen 
in Weakeneffe, raifed in power, &c. Now the variety of words 
here vfed of honour and power, ferueth fpecially to let forth 
the manner of the riling againe of the faithfull,all others (hall 
aifo haue ipirituall bodies like vnto the damned fpirits in hell, 
that is euer continuing , feeking deith through the great- 
nelTe of the mifery, but not being able to findc it. That wee 
(liall haue the fame bodies , lob aifotcflirieth, faying,: 1 fball 
fee him, not With other, but With thefe eyes. And good reafon it 
is, that as our bodies haue together vvith our fouies beene in- 
flrumcnts, either of Gods glory, or of finne to his ctifhonor, 
(o together vvith the fouies , they fhould partake of glory or 
mifery. 

guejl. 4$. Amongfl thofe that dye . fome be croo- 
ked through age, fome tender Infants, iome blind 3 and 
fome lame, (hall their bodies then at the Refurredion 
be the fame r 

Anfw. No, fir all thefe are Weaknejfes , Which fhall bee done 
,_ away 



I5P 



1C0r.1j.35: 

Verfe36. 



Verfc'43 
Vcife 44, 



Iob.ip.ij 



io*o 



7> Hue** 
thtfe thdt 
txfeft the 
re/krretfi- 



The twelfth Article. 



away to thefdthfiid, andftrtngtb^erfettn^tutdcemllneflejhall be 
t§ euery one of them. 

MxflAn. This alfo is good to be knowne, becaufe the holy 
Scriptures doe fpeake hereof to the comfort of Gods people: 
where we are taught, that the body fhail be raifed in power, 
and in honour, there muft then needs be in (lead of the weak- 
neffe of decrepit olde age,and infants, ftrength and might \ in 
ftead of deformity, beauty ; in (lead of lamenefTe, agility ; in 
ftead of blindnefle, the fights which could neuer here be at- 
tained vnto, v k.whereby we fhail fee the rnoft glorious God 
of all. As for other queftions about the knowledge of one 
another,of the ceffation of the difference of fexes,&cFor that 
they be not fo neceflary nor very profitable, we will wade no 
further herein. 

For the duties of this faith. The firft is,not to liue as they 
which are euer to continue in this world : for wee muft ail 
die ; wee muft firft fall, and then (hail wee afterwards rife 
againe : the ftrongeft and ftouteft could neuer bee priuiled- 
ged from death , no not one day or houre by any ftrength of 
nature. Wherefore wee are not to vfc any vnlawfull meanes 
to get any of the goods of this world, either by carking and 
caring, by robbery and Health, by fraud and oppreffion : for 
who can tell that hee fhall liue to enioy them ,• yea, who can 
tell that his very enemy fhall not reape the fruit of his labors? 
and then what ftiall it profit a man by his toyle to fcrape to- 
gether mountaines of golde ? If a man liued in a Countrey 
where hee were in danger of publique OrBcers euery day,to 
bedrawneout of his houfe, and to be fpoiled of all his goods, 
he would not, I fuppofe, take any great pleafure in gathering 
together, and increafing his wealth,much lefle would he feek 
to pull from others, feeing this were nothing elfe but to pro- 
cure more enemies by making the booty greater for the fpoi- 
lers : but this is our eftate in this world,we liue in this earth- 
ly Countrey, fubieft euery day to be pulled out of our houfes 
by death, the common all-conquering officer, and to be fpoi- 
led of all our worldly goods : Oh, what madnefle is it then 
in vs , to rob and deuoure one another , to bee vnfatiable in 
our heaping vp of wealth, and without end, in our delight in 

worldly 



The Refurreftion of the Body. 



■wprrfly vanities :? for men could not more exceed. in the 
affectation of worldly things, if they fhould line heere eocr, 
then the men of this.generajtion, who haueno ibotrer gotten 
any thing,but they are ready againe by death, to bedepriued 
of kali. it ■ 

The fecond duty is , no/ to im& as they that deny the Re- 
furredion,whofc hope oneiyis in this world, viz. Uke bruit 
beads, eating. and ddaking^as faith the Apoiiie,, becaufe that 
to morrow they (hould dye , and then theyifhouid bee cut off 
from ail pleafure : for we hopefoca Rqlurreclion, uv which, 
they that haue dons good , fhallarife vnto Iifey they- tkub^mc 
dene eutilto condemnation* We ought then to be aiKamed,to be 
fenfuali like the beaft, whofeend is } when hedyeth,toi)e like 
the Epicure S % ardanapalus ,whofe Epigram was s 

Bdexbibty fade, dorwiy f oft m9rtetHtittll<ivo;lttptgs,>. ... 

Sate, drinke, Jleepe, And flay ; 
In death all plea fire fleets away. 

But we know that this is the voice of the blacke children 
of the nigh", that want shdight of the vnderftandingof this 
thing,'; ar that will not vndentand the fame; wee are, all chil- 
dren of the light, we'aJlconfefi'e the refurrcction of the body, 
why doQ wee rioteheff eeafe from the workes of darkenefle, 
from forfeiting and:dftiukenneffc, from chambering and, 
wantonnefTe * ariiwalkeasmthelight, infobrtfty^ tempe- 
ranee and chaftitie ? ! ~ ...••, i l . 

The third duty is , to beareail our bodily imperfections, 
and fickneffes patiently , becauie in the Refurreciion all (hall 
be done away,weakneffe (hall-be uVength, deformity (hall be 
beauty > crookedneflfe (hall be ltraightntflc , naturall (hall bee 
fpiritnall. It would not grietie a mart to be itfaiittle paine for 
a moment,fo that he might be free from aitpairte for euer af- 
ter,to be iicke a day, that he might hue the more healthfully 
all theyere after ; yea, men will in this cafe put themfdues to 
paincand make thcmfeliies ficke-by loathfome drugs of the 
Apothecary : No more ought it-to grieue vst'bat beleeue the 
Refurreflioriif wefurrer by nckene{Te,br weakene{Te,or any 
■ N ab- 



l6t I 



2/DMtJi 



iCdr.15. 
3*. 

Ioh'n^.ap. 



iThcff.5. 



3.<Duty. 
To beare att 
dtfedfcspA 
tiently, 



i6t 



The twelfth Ankle 



^.'Dutj* 

Toferue 
Godmtb 
all our 
members* 



Rom.l2.i< 



aberrations to our nature in this vvorl.i , which is but afhort 
tirne,feeing that euer hereafter we fhalbe freed from all thefe. 
If we haue any friends or children that be thps,let vs neither 
bee aftiamedof it, nor trouble our ft lues hereat, but let it ra- 
ther trouble vs if they haue deformed foules,mikrable, blind 
and vgly through finne, for thefe will remaine vpon them as 
black e badges for euer, difgracing them before God and his 
holy Angels,whatfoeuer their outward proportions be. 

The fourth dutie is , not to account it iufficient to feme 
God with our hearts , but with our tongues to fpeake of his 
praifes,with our hands to worke the thing that is good, with 
our feete to runne to religious exercifes , with our mouthes 
toglorifie God in day ly prayer , with our eares to hearken 
to his holy Word, with cur bodies to pradbfe fobriety, with 
our eyes to be flayed from wanton looks, and to offer vp our 
whole felues , as facrifice vnto God , to dee bis will with all 
our might : becaufe that euen our bodies fhall rife , and bee 
honored,and become fpirituall. But how can we expecT,that 
it fhould be thus with vs in our bodies,if our members be in- 
ftruments of finne ? How can he>which by vncleanutiTe wea- 
keneth his body, and bringcth it into a filthy cafe at the 
ftewcs,looke that it fhould be flrengthened and healed at the 
RefurrecTion ? Hethatdrinketh out his eyes, how can he ex- 
pect to haue them made more cleareatthat day? Hee that 
breakes his bones by quarrelling and fighting , how can hee 
expect fo much fauour , as to haue them Tightened againe : 
Such whorifli women,as by painting their faces, bring them 
to ill-fauouredneffe , how can they expect to haue faces as 
Angelsatthat day? And fo for all other iniuries ofrcerdto 
mens bodies by feruing finne. No King will pitie his rebel- 
lious fubiech fb farr* as to fend Chirurgians , or* Phyficians 
to cure them, if in their rebellion they haue beene wounded, 
or gotten through diftemper any dangerous fickeneffe, but 
will rather fend out his Hang-men to doe execution vpon 
them : no more wiil the King of heauen hcale the infirmities 
of fuch, as by finnes haue rebelled agaiuft him , but will giue 
them ouer to his Executioners, the Deuils, to be further tor- 
mented. Wherefore thinke it not enough to feme God in 

^^^^ thy 



The Duties. 



thy heart, and in thy foule, but offer vnto him thy body alio, 
that the efhte of both may bee amended to the rcfurre&ion, 
and fo remaine for cuer. 

The fife Daty is to mitigate our forrow when by death 
we are parted from our deareft friends ; becaule wee are not 
without hope with the heathen, ofmeetingagaincatthe 
refurre&ion. They are not loft, which dye ; but as e Damd laid 
of his child, fois it true of all that dye in the Lord ; Hee fhall 
not come to me, but IjhaBgoe to him. We cannot but grieue, I 
grant, fo many as be indued with naturail affections, at the 
departure of our friend , but as Chrift faid vnto the women, 
that followed him to the Crofle ; Weepe not fir mee, but fir jour 
(clues f and fir jour children : (ois it to be applied vnto vs, when 
our friends goe to their death ; weep not J or them,but weep 
for your (clues who {hall for the time of this fraile life, want 
their fiveete fociety, counfell, and company j but we ihail all 
meetagaine. 

gutfk. 5 o. What mcanc you by the life euerlafting? 

Anfw. All that cuer-induring kippinefe, and all thofe iojes* 
Vohich the Lord imp arteth to aU his Eletl , in the World to come* 
Vphuh a?efo treaty that the eje hath notfeene^nor the care heard* 
neither can the hart of man conceiue throughlj of them. 

Expfo*. This member of thelaft Article, as it is placed laft 
of all, io is it the greateft comfort of all, to ail beleeucrs. Vn- 
der thefe two words, Life euerlajhngjs fet down a furpafllng 
weight of glory, which al the words deuifed by the beft wit, 
and vttered by the mud eloquent tongue of man , cannot ex- 
prefTe. It is not only life,but ioy jnot only ioy,but richesjnot 
only riches,but glory : and all thefe, not m fome meafure,but 
in exceffc ; not mixed, but abfolute, without griefe, without 
want,withoutdiftionor ; not by inrermiflions & fits,but con- 
tinually; not afcer fomelong rime to end,but eucrlaftiagly. 

Secondly ,for the grounds of thefe things, i. Euer lifting life 
taken at larg ys common to the E(e<5t,and to the Reprobate ; 
for, euen thefe fhall feeke for death, and not finde it, but to 
Hue, fhall be a paine vnto them : It fhall not be fo with the e- 
lecT,their life fhalbe full of ioy : for,at Gods right hand, there 

N 2 be 



1*3 



l.^utj. 

Not io fo *« 
uer ferry 
for our 
frimdt 
departed* 
zSam.ij, 



Trtcfi; 



Pfal. I* 



t I " t II W I 



r$4 



Rcucl«2i. 

Efa.u. 
cap.65"* 

Reucl.7- 



t fay ^.23. 
Rcu.21.2f. 



chap. 2. 26, 



The twelfth Article. 



r*hil.3 



.21. 



Efey 64.4. 



R<u~1.7. 
Efay 6J.19. 



£«* fkafure, andfufaes ofioy:. They breake out into finging for 
ioy,accord.ingto that of the Prophet. My fcrmms /ball fmg for 
toy of heart. They (hall haue all things to make them ioyous, 
tte pleafantnesofthdr dwdlingplace, the pauements being 
of gold, the wals of precious ftones, their amiable company 
none but holy, none that hurt or deuourc, fhall be in the holy 
mountaine of the Lord ; the prefence of the King of Heaucii 
their Father $ who will bimfelfe, with his glorious prefence, 
dwell with thenvgiuirig them ed©r=y feking, euen ibefbfetbey 
{hall aske jthe impaffible conftiuition ofc their bodies, not 
diftempered through heat or co!d y hunger or thirfr,fickneffe 
or infirmities : andiaftly , theircontinualLreft from all labour 
and paines,' and yet no darkeneffe of the mght ; fi?r; they 1 fhail 
keeper Sabbath:/r^ "toeeke toyvetke,andftom tn&uth to Mouth, 
and the. Lord fhall bee a yerptmll light unto them. 2. They 
(hall haue added vnto their ioy , • siches ; for , bee not there 
wonderful! riches, thinkeyou, wherethevcry pauements 
{hall-bee of gold ? &e- where the riches ©f aii the Gentiles I 
tfiairbee brought in to them. {. Vnto their richcs^a'l bee ' 
added glory ; therefore it is called a drowne of glory, reigne j 
ouer nations, our bodies fhall fhine as the Sunne, and bee like 
the glorious body of lefns Ch?ift. 4. Our happineffe diall ex- 
ceed for alktheftjCuen as the glory of the Sunne exceeded h all 
the reft of the Stars; and the glory of the Kings, alltheteft 
oftheiffpiecls; for this life [hall bee vntovs a Kingdom^ 
and hence it is that the Prophet faith , The eye hath notfeene, 
nor the eare beard, any ether god, thai dothfo to him, that tymteth 
fivhiM* *<$, Our happineffe fhall be abfblute,vniforme>and 
entire j uoT mixM, as all worldly happineffe is , p'eafure 
hauing irkforrieneffe , abundance hauing wants , glory and 
honour, accompanied with fhame and ignominy : but in 
this life, <^Il tettres (ball be Vviped from oar eyes ,. Vpefballforrow, 
nor jirieueno more , our delight fhall cuer be fulneffe of ioy. 
6* Yhefethings (hall not be by intermiffion and fltsyburcon- 
tinually , yefterday , and to day the fame : as the damned in 
hell can haue no rcmilTion of their paines , fo /hall the faued 
in heaucn haue no diminution of their ioyes, but as they 
rhatliue, fhall not fometime be dead, and fometime liuing,no 

more 



• 






The lift tturUfling. 



more (hall they that liue the euerlaftwg life, bee fometime in 
pleafure,an4 fometime without, for their life is pleafurc, ri- 
ci.es, and glory. - 

Laftiy,ail this fhall be for cuer and euer, for far more thou- 
sands or yecres , then the Sea hath drops of water, the earth 
hath fpiresof gratfe,& all men haires vpon their heads,and fo 
beginning againe circularly without end. For herein is God 
pei :?e>rly glorified and the wicked are fully iudged, which is 
the laft end of all Gods works, according to that, He madeaH 
thingt for hU glory , And the kicked for the day of Judgement. 
For though the word CSfcjjb > fi r **^»doeth iomexime fet 
fooi th no more , but a certaine larqe time , at the laft to bee 
ended, asthetimeoftheMofaicallLaw, or the time of this 
worlds continuance : for thus it is fayd of ceremonies , Yee 
fha'.l obferuc thefc tbirjgs for euer * and of the earth ; Itftan- 
deth fir euer : yet when it is faid , that the life to come {hall 
laft for euer, the meaning is, as the Lord liueth for euer,vnto 
whofe dayes infinite millions of yeercs can put none ende, 
for death is (wallowed vp of life, all caufe of death is taken a- 
way, anlfoneuer, neu.r can this life ceafe, but ftill, ftill re- 
maineth limply without refpecT: vnto any period of timcfThe 
life etterlafttng. 

For the duties of this faith : The firft is, carefully to 
breake off ail thofe finr:es, the doers of which are exprefly : 
threatned , that they fhaii n-uer enter into the Kingdome of 
Heaucn. Such are named to be fornication, adultery. Idolatry . 
buggery tyantonneffe, thesuing , rouetou/heJfe,drun^enn ejfe, ray ling, 
extortionfox fuch,faith S. c Paul, [hall not inherite the Kigdme 
of god. I 

J n another place he reckoncth vp the famefns againe, and ! 
further addethjtoithchcrAft,batred,debate t Xvrath, fedrionsjhere- ' 
fies, enuy jnnrther & gluttony, oj r tt'£/c6(taith he) Udlyoub.f.re, \ 
M 1 alfojildvo* before, that they Vrhtch doe fttch thpifj , (h.\ll «ot 
inherite thefitngdome ofg*d. And our Sauiour Chrift firther 
numbreth vnmrciftilneffe tothepuore,a.^ the H >!v -holt, 
by/^»theDiuine,, Inthanttrs, ly rr, and d as, n^'i g >-- 
temners and negleftersof holy things , of whom h. iai,h, 
Thai theyJM hcVmbom thtgate of the City. 

a N3 Where: 



165 



Prou I6.4. 



Eccl.1.4. 



I. Duty 

Carefully to 
fiyfuckftns, 
m are 
threitned 
vith death* 
i.Cor f. 
9/o. 



Gal f.i?, 
20. 

VciCczi. 

Mzttht$. 

Rcu.x2.15 1 . 



1 66 



I King. I. 



Efa. 
Hebxi.t. 



2. "Duty. 

To enter 
the w*y 

eflife. 
Eph.i.ro. 

Rcucl. 



The twelfth Article, 



Math.7.14. 



W herefore let vs all with one accord , bee at enmity with 
thefe vices , and watch ouer. our hearts and waycs , that wc \ 
commit them not. When Shimei was threatned by Salomon > 
laying, Whenfoetser thou /halt goe ouer the *Brooke Kedron, thou 
Jbaltdye the death : What elfe could he exped,though vnder 
ib mercifull a Kings gouernment, but death, when he (hould 
tranigrefTe : as hee found it to his coft: To what other thing 
can we exped:, if wee line in any of thefe, or other grieuous 
and heynous iinnes ; concerning which the Lord hath faid, if 
thou doe thcfe, thou (halt not enter into life, but to bee (hut 
out indeed at the latter day ? Ierufalem , in which wee looke 
to liue , is aboue , our ioules mud fiye vnto it , to vfe the 
words of the Prophet, as Voues vnto the windows: but flnne 
is an heauy clog, and preffeth downe, if we thinke to bee rid 
of it at leyfure, when we lift, we arecjeceiued, for it hangeth 
on faft , how then can we hope to get thither,vnlelTe we doc 
lighten pur fellies hereof- } All our taith is vanitie,our profef- 
(ion is deceit, and inftead of this endlelTe life, our end will bee 
miferable death. 

The fecond dutte is, to ftriue to enter, and to walke on in 
the way that leadeth to euerlaftmg life , and neuer to goe out 
of it to our dying day , and this is the way of good workes, 
Which god hath appointed that Wefboutd Waflte in them t They that 
haue done good fhall enter into life, and they that hanc done eutU.. in- 
to cendemnatio i. Blefjed are they that doe his Commandements, 
that their right may be in the tree of life &nd that they may enter in 
by the gate of the City. Though it be a ftraight and narrow 
way,and there be few that finde it, moft men goe the contra- 
ry way ; yet if thou wilt enter into life, thou muft keepe the 
Commandements. 

Wherefore goe not with the multitude, which bee in the 
broad way; but embrace the counfell of Chrift : Strive to enter 
in at the ftraight gate: and that whilft thou haft time. Will 
any man, being in a ftran^e Countrey , returne to his home, 
and yet not take the right way thither ? And will any man 
then being in the Countrey of this world , come to his home 
in Heaucn, and not take the right way? How is it then, 
thai wee hope to come to eternal! life , and yet rcfufe to take 

the 



The life euerlajling. 



16 7 



the way thither ? yea, to hearken to the guides, or to be led 
by them, whom the Lord hath appointed to be e a direction 
vnto vs? For neuer more guides in euery corner , poynting 
and haling men, as it were, to the right way, yet neuer were 
they fo little regarded , which bringeth our profefiiow into 
afufpition amongft the enemies, as teaching good workes 
to be needlefle vnto life,but they ftiall anfwere tor it, who are 
an occafion of this blafphemy. 

The third Duty is,to vfe the remembrance of eternall life, 
as a faluc againft air (ores, as a cordiail to comfort our 
hearts againft our greatcft heauim fle. Are wee in mifery, in 
pouerty, in pangs, indifgrace, in danger, in themiddeft of 
continuall crofles ? What are all thefe to dii'may vs ? the Lord 
hath prouided an excellent effate for vs euer enduring , our 
fuffcringof thefe things is but moinentany : the Lord hath 
aflured his feruants , of Hcaucn , and of Crownes of glory, 
how can he then but giuevsdeliuerance from rhefe things, 
and fupply our temporall wants in his good time? Nay, which 
is more , the Lord hath fwcetned the bitter pils of the trou- 
bles of this world , by working through them the health of 
the foule , by making them meanes of further afTurance, 
that wee are his children , and that hee is our Father, and by 
leading vs through them, as through the right way vntothe 
eiierlafting life. If a begger might haue twenty pounds for 
trauellingintbe wet and cold one night, ©r for fomefew 
ftripes to be giuen vnto him with a rod , hee would not bee 
much grieued thereat: no more would we at our crofles,if we 
had faith to be aflured, that in ftcad of thefc wee fhall haue an 
other day fo great glory , and the lefle would wee murmure at 
it, becaufe our ftripes bee vpon vs worthily : as if a poore 
prifoner that had deferued death, fliould bee let free, and re- 
warded with a great fumme of money , for willingly fabmit- 
ting himfeife vnto fome light chart if ement. Let vs therefore, 
not ondy be content to beare our crofles , but with the Apn- 
ftle, through faith, reioyce in our tribulations, an J praife t v ie 
Lord for them, as lob did, faying , Tbt Lord$tneth , and the 
Lordtaketh aivajJUffed be the Name of the Lord. 
The fourth Duty is to pray, that this time might bet 
N 4 haflen 



3. Duti*. 

I Tfi remem- 
! bertuer- 

UfttHgi/fi 

I in aH 



1 Cor.ix. 

Hcbia. 

I am. 1. 



Rom.r.i. 
fobi. 

*o pray for] 
tkehafie- 

1 ■> if 



i68 



To pray for 
the hafle- 
ntvgof 
glory. 



Reucl.2 2. 

17? 

Yerfe 20. 
2.Cor.j x. 



The twelfth Article. 



Standing 
yp at the 
Creed. 



Amen, 
JVhj added. 



haftened,wherein we (hall enter into life, and euen to reioyce 
when wee fee it approach to any of vs in particular ; becaufe 
it will be fo happy a change for vs ; of mortall for immortall, 
of weakencfle lor ftrength , of dishonour for glory : and (as 
one dying (aid ) of tinne for filuer , of copper for gold. We 
muft learne therefore to be like vnto the Brides which faith, 
Come ; and vnto S. f ohrt,who when he had had fome fight of 
thefe things fiid: Even fo come Lordlefus. We figh, faith ?<«/ 
defring to bee cloathed vpo» : that is , to goe out of this clay 
houfe,and to afcend to our boufe in heauen. What faith haue 
they then, that by the courfe of nature, or by the danger of 
fickencffe,being brought almoft home to this houfejdefire to 
be far away from it agame ? How vnfeemely a ipeech is it in 
old men to fay, I would I were young againe ? how lamenta- 
ble a feare in ficke men, to heare that they fhall die ? let vs be 
more ftrengthened in thefe things , that at our departing 
hence,we may truly belceue,and haue euerlafting life- 
There be two circumftances further vfed,in the rehearfing 
of thefe Articles,the firftisthe rifingand {landing vp, which 
is a ceremony neither vaine, nor fuperftitious, as fome fup- 
pofe ; but they thinke amiffe , that more reuerence is hereby 
done to the Creed,which is no Scripture,then to the written 
Word of God, ! For firft of all, it is not vaine , becaufe it fer- 
ueth to teftifie our confenttothe points rchearfed , and is a 
filent confeflionof the fame faith , by all the Congregation, 
as in the time of prayer all kneele , by this gefture, manifeft- 
ing their confent with the Minifter in this heauenly action. 
In other duties done at Church in publique , there is not the 
like reafon of following the Minifter in his gefture, whether 
hereadeth , expoundeth , or preacheth , becaufe that in ail 
thefe,the Hearers are Patients, and he onely an Agent. Read 
more of this aboue,at the end of the fifth Queft ion. Whereto 
may alfo be added,that this gefture of ftanding vpright,is the 
raoft futable and conuenient, as being the pofturcof foldiers, 
and champions ready to fight vnto the death for that faith 
which they then proclaime by recitall. 

The fecond circumftanceis, the addition of this word ^A- 
men • fignifying verc/j,or aruuncly&x. vndonbudkj. It isaddcd y 

I, To 



"The conclusion : Amen. 



169 



1. To (hew that wc do not in word only beleeue thefe things, 
but from our very hearts. 2. Not waueringly,but certainly, 
and without doubting. 3. Not as though it were in our 
power, as if we were 1 ecure for our firme and ftedfaft beleefe 
of thefe things, but earneftly crauing this faith at the hands 
of God,and thus it is as much, as So be it. 

All which iLewes the wonderfull abufe of this Crecdifirft, 
amogft: heretikes,which fay thefe words with their mouths, 
but the contrary in their hearts : fome denying beleefe in the 
Sonne of God , for that they hold him to be meere man, and 
God only in name, as Princes are called Gods vpon earth, as 
the Arians : Some in the Holy Ghoft , as the Macedonians, 
for that they afrirme him to be feruant,& inferiour to the Fa- 
ther & Sonne: fome deny beleefe in the holy Trinity, for that 
they beleeue only in one God, holding the diftinclion of per- 
fons,a monllrous fidion of man ; as the Antitrinitaries. 

And (ome againe denying Chrifts bodied reall being in 
heauen,becaufe they hold it to beprefent in euery MaiTe This 
Office of mediation fitting at the right hand of God, becaufe. 
they appoint other Mediators to commend vs vnto God : and 
the beleefe of the remiffion of (ins, with the life euerlafting, 
becaufe they teach doubting till the laft gafpe. 

Secondly, tins Creed is further abufed amongft the Papifts, 
becaufe when they pretend to make a confeflion of their 
faith, they doe onely confeiTe their hope, which is a diftincl 
thing from faith,according to the Apodk 3 There remaine thefe 
thr:e things, Faith , Hope, and Loue : Now y beficfes that they • 
teach Faith to be a beleeuing in generall of aH the Scriptures 
to be true , they make it to be all one with hope through che 4 
mercy of God of being faued. 

Thirdly , it is further abufed by all infidel-like Clriftians, 
which (ay with their mouthes y I beleeue irt Cjod, &c. But like 
Psrrets, not regarding , what they fay, notconfidcringthfc 
fearefull eftate of iuch as want this faith , what obedient and 
godly liuing is required to haue comfort in this faith, and 
how fcandalous profeffors hereof fhall be barred out of eter- 1 
nail life , eucn as they that neuer knew how to rehearfe this 
confeflion at all. 

They 



The tbufc 
of the 
Creed. 



The Creed* 

aimfediy 
the P spiffs. 
1. Corf 



170 



The twelfth Article. 



They alfo which imagine faith to be in their ownc power, 
and therefore negled topray for it,when the Apoftles them- 
felues pray ed, Lord increafc our Faith. So many as be faithfull 
indeed , let vs bee otherwife minded , belecuing all thefe 
things in heart without doubting , ftudy ing aboue all things 
to bee more and more confirmed herein by godly liuing, and 
euer heartily praying , Lordgiue faith where it is wanting, 
and where it is,increafe our faith more and more. 

And thus by the grace of God haue wee finifhed our com- 
mentary vpon the firftpartof the Catechifme, concer- 
ning the things to be beleeued , and main- 
tained to the death , that wc may 
come to life. 



The end of the Qreed m 



Of 



*7* 




Of the Commandements. 

Q^uejl. TTHou teidft , that thou wcrt bound 
* to keepe the Commaundements 
of Almighty God : Which be they ? 

AnfW. Cjodjpakt theft frords and/aid,! am the Lard thy (Jod, 
Which haue trough t thee out of the land of Egypt, out of the houft 
of bondage. Thou/haft hone none other gods but me. 

Thou fait not m*kfi to thy felfi any grauen image, nor the /#(r- 
n*s of any thing that is tn the heauen afoue t or m the earth beneath , 
or in the Water vnder the earth. Thou fhalt not borpjowne to f hem, 
nor Worfhip them, for I the Lord thy Qod am a iealous (yod y & vi- 
fit the fins of the fathers vp-n the children vnto the third and fourth 
generation of them that hate mee, and/hew mere] vntothoufands, 
of them that loue m",and keepe my commandements, 

Thoufbdt not take the name of the Lord thy God in vaine , for 
the Lord Will not hold htm gmlcles that taketh hie name in vaine. 

Remember that thou kfepe holy the Sabbath day , Jixe 
dayes fhalt thou labour , ana doe all that thou haft to doe ; but the 
feuenth is the Sabbath of the Lord thy God , in it thou fhalt doe no 
mxnner of Wo*ke, thousand thy f on, and thy daughter, thy man fer- 
uant,northy maid- feruant, thy cattle,& the fbranger that is Within 
thy gates : for in fixe dayes the Lord made Heauen and Sarth, the 
fea.and all that in them is, and re fled the feuenth day, Wherefore the 
Lord ble fid the feuenth day, and hallowed it. 

Honor thy father, and thy mother, that thy doses may be long in 
the landyWhich the Lord thy Godgiueth thee. 

Thou fhalt doe no murther. 

Thoufbalt not commit adultery. 

Thou fhalt notfteale. 

Thou fhalt not bearefalfe Witneffe agamft thy neighbour. 

Thou 



172 



The time ef 

the law £t- 



The know- 
ledge efthe 
Lav k cfere 
it wm 
written. 

GCR.17.I. 

Clem Alt x. 
lib. I Strem 



Orat. Her- 
t*t. dd 
C:mt. 



Of the Commandements. 



Thoufath net couet thy neighbors bonfcjhoH fbalt not couet thy 
neighbor 'strife, nor hi* fernant t n$r UU mayd,n$r huoxe&cr his afle, 
nor any thing that U his% 

J£»eft. How many things docft thou learne out of 
thefe Comrnandements? 

Anfw. Two things : My duty towards god, and my duty to 
Wards my neighbo»r m 

ExfUn. Before that we come to fhew in parfi cnlar,where 
theie duties are fet downe , it will not beeamiffe tofpeike 
fome things in gtnerall , by way of Preface or Introduction 
to the Commandements. 

Firft , of the tune when tkefe Commandments were gi- 
uen , and this was about two thousands and h*<ie hundreth 
yeares after the Creation : nor that they were left all this 
time without a Law , ( for there was a Law written in mens 
hearts by the penne of nature ) but to make that moreplaine, 
which by the corruption of nature was become very d imine 
and much defaced. That there wasalaweuen before thefe 
com mandements were giuen,the Apoftle fheweth,where he 
fai.h ; that the Gentiifs not having the Lxtv , are a Lw vnto them* 
fefttes , Which Jhcw the tffctl of the L<wt> Written in their harts, 
&c. fo thiraslong as men haue be^re, there hathalfobcene 
a Law , although not exprtflfcd in words , yet written in the 
heart. 

Wherefore if it bee well obferucd, we (hall find, that euen 
before the giuing of the law, all thefe precepts were knowne 
and acknowledged. 

The firft Commandement was knowne to Abraham, when 
asalmoft in fo tinny words the Lord faid vnto him, lam God 
aJ-fiffitMt, ftand before me and be vpright : an^ there were no 
r al(e Gods brought into the world before the Flood, ele- 
ment Alex(indri*tu, a learned Father fheweth,chat 'Bacchus, a 
^reat God amongft the Heathen,was made a God 604 yeares 
after Mofts , and (b mod of the Gods of the Grecians : hee 
Ihcweth further, how the chiefeft God of all hfpttr* was 
made by one PhyMx*, and the chie^eft GoddefTe /**», by #*- 
elides ^nA that Socrates, Pluto^ Xcnophon,CU*nthet \Pythagoras 

the 



Of the Commandcments. 



*7$ 



theancienteftPhilofophers, and that j4ratus t Hejtod, Ewrj~ 
pides>and Orpheus theancknteft Poets acknowledged but one 
God. ,- 

The fecond Commandement was knowne vnto laacofr: 
for he purged his houic from Idols, when he was to build an 
Altar in Bethel , acknowledging heereby , that this was a 
corruption , that the true God would be offended at ; yea, 
Heathen men themielues did feeby the light of -nature, that 
it wasa groffe thing to repreient God by an Image r as ~Nu- 
ma an Emperour fometime in. Rome who forbad the vfe of 
any Image, becaufe he held it a wicked thing, that things fo 
incomparable £xcellent,fhould be let forthby bafer matters : 
and Plato an excellent Philofopher , did fo agree with Uteofes 
herein\that he was laid of Namemtu a Pythagorianto be none 
other,but Mojts (peaking in the Atticke tongue. 

The third Commandement, touching the right vfeof 
Gods Name, both <v#r<*W*fecmeth to haue knowne well, 
when he iware by the true God vnto Abtmelech&o confirme 
his league; and Jacob when he fware vnto Laban, by the feare j 
of his father IJaacke. And the very heathen Epne(ians,vvho j 
were ledronly by the light of nature , fhewed how odious a 
thing they held it,that the name of their gods fhotald be blas- 
phemed., when iufpecling fuch a matter m*P'auI t and in his 
companions, they grew to fuch aiyvproare, and cryed out fo 
!ong,the greatneffe of their goddeffe Diana. 

The fourth Commandement is recorded to haue bin giuen 
in Paradife : for thefeuenth day, faith Mofes, GOD refted,fo 
he bleffed and fancied it , becaufe that in it he badreftedftom All 
hi* Vtorkes, Vehicb he had created and made. 

The fifth Commandement : Jacob fhewed in his praclife, 
whenhee followed his Parents direction in taking a wife} 
herein, giuing an inflanceof his obedience vnto them :and 
the children of jaacob.zt his command going downe into| 
/Egypt to buy food for him,and being focarefull to giue hitti 
contentment in the returne of his fonne *Btniamin % znd'Ufifh 
nouriibing him in jEgypt in bis old age, &c. 

The fixth Command againftmurther was written in Cams 
confcien.ee : for that made.himtocry'Out^fterthe'murthef 

of 



Gecc^M, 



Luftbde 
pr&pAr, 
Euang lik. 
9. cap 30. 
Ibtd. 



Gene. 21.23 
Geac.3i.j3 



Ads ip-34- 



Gtnzza^ 



Genc.2-8.*. 



• 



'74 

Geae.4- 



Verf.tJ.14 



GcttCp.*. 



dene*?**?* 
Gette.34. 



Genes i,J° 



Gene.447- 



0//& CowmAndtmtnu* 



Gene.109. 
Gcae.i6 9. 



TheAfe- 
rema if the 

Cod. 



of his brother sAbcL My Jmme is greAter. then I 4m ablet* 
he sre , and tohofoeuer fhAtt finde Caine (ball kiR him. And La- 
ntech from hence aggrauateth his owne cafe , when hee had 
flaine a man, for that he had this law not onely written in his 
heart, but a warning in his great grandfather Came. And 
itnmediatly after the flood.thc Lord doth exprcfly fet down : 
Whofijheddeth marts blood, by man fkah his blood bee fied, firitt 
the Image of (jod hath he wade man. 

Thefeuenth Commandement, was to be feene in Iofifhs 
heart, when being tempted' by his miftrefle to adultery, hee 
faid, Shall I doe this, and finne agatnft Q$d* in the other formes 
of Ltacob , alfo, when Dtnab their fitter had be^ne defiled by 
Shechem>who doe therefore put him to death. 

The eight Commandement, Labau vrgeth vpon Iwob, 
ftyingj Though thou toenttft thj Way, becaufe thin longeftto 
come to thy Fathers houfe, jet Vrhy haft then ftolne away my 
gods ? vnto which he anfwereth,acknowledgingthisto befo 
great afeult, as that he faith , With Vrbomfiouer they bee found, 
let him dye* And this was held to bee (b heynous a finne, as 
that laacobs fons being charged by the Steward, with Iofefhs 
filuer cup (haling , yeelded themfelues vpon the finding of 
it,with any of then,to become his bondmen. 

The ninth Commandement,heathen Abimelech (hewed to 
be written in his heart , ^hen hee complained of Abrahams 
falfe teftimony concerning his wife , of whom hee had faid, 
that (he was his (ifter > telling him , that hee had done things > 
Vohich ought not to be done : and Ifaack^ is afterwards reproucd 
by him alfo for the like faults. 

Laftly , for the tenth , fo many as did know God aright, 
could not but acknowledge alfo , that it was a finne againft 
his Maiefty , to entertaine euiil motions in the minde , con- 
trary to any of thefe Lawes , becaufe where thefe are , there 
cannot be the vprightreffc commanded vnto Abraham , God 
cannot bee honoured with the heart ; and thus much of the 
firft thing. 

Now wee are to fpcake of the difference betwixt the Law 
of God,containing thefe Commandements, and other Lawes 
giuen alfo by the Lord : for befides this Law, which is called 

Morall, 



The Lax mora//, iudict ''all, and ceremonial/. 



Moral!, there is another calhcd Iudiciall, and a third Cercmo- 
niall. 1 he Morall is io called , becaufe it is a pcrpetuall rule 
cf good maners,without theobieruation of which the world 
cannot ftand;or if it fhould fland, it would bee but as a confu- 
ted Chaos,3nd without forme of a world. The luuiciallis io 
called, becaule as a itatutc-law , it ietteth downc with what 
ludgements and cecfures men were to bee cenfured, that did 
offend in ipeciall cales. The Ceremoniall is lo calk ', becaule 
it is altogether conuerlant about rites and ceretnoii.es> (hew- 
ing what ceremonies were to be vied by the Church or God, 
.md what not, in his feruice. 

Now,the difference betwixt thefe ftandeth in many things. 
Firft, in that the morall Law waspubliiTied , and wriuenby 
God himfelfe,fo as that all the people did receiue it from his 
mouth : but it was not io with the Iudiciall and Ceremoniall $ 
for the Lord intruded CMofes onely herein , and the people 
receiued them from him, who wrote them downe for them. 
2. The morall Law was frft giuen,as moft worthy,the other 
two afterwards, as not fo much to be regarded, in refpecT of I 
it : fqx when the morali Law hath beerie neglected ,and the o- ! 
ther moft diligently obferued , the Lord hath beene as much , 
moued,as if no Law at all had beene regarded ; which may ea- i 
fiiy be gachered,both from that of the Prophet Efay, "Bring np 
more oblations in vaine, incenfe id *mabowination'vntomee > &e. 
And from that of Samne /to Saftf; Hath the Lord at great plea- 
fare in burnt offerings andfacrifices, as When the voyce of the Lord 
is obeyed t Heboid, to obey is better tkenfacrijice , and to hearken, 
then the fat of Rams : that is , to obey the morall Law far ex- 
ceedeth ail ceremonies. And David hath the like faying in 
the P(almes/Z)0 / eat bfdsfefb or drink* the biosd of goats f offer \ 
vnto Godpraife,andpay thy vwes vntehim^c. And,/ ft ill ha/te \ 
mercy, faith Chrift,andnot (*mfice,yjith many other places to ! 
the iame effect. 

The "amealibappearth from thepractife of corrupt man, | 
which hath euer beene moft diligen'ly to obferue ceremo- 
nies, but moft negligently the precepts of the morall Law :. 
for our nature is fee vpon contraiies,and thcrfore lookewhat . 
we fnouid moft carefully obftrue,that we moft negle&;!ook 
* what 



*75 



Efain.i. 
J Sam, if. 

12% 



Pfal.jo. 



vi 6 



Math.ij. 



MLch,^7- 



of th Commwdements t 



GCRCli. 

Exod. 12.36 



Math.i2.j. 



what ftiould be cared for in the fecond place , that wee looke 
vnto in the flrft. The Pharifes tithed mintand cummin in the 
payment of their tythes, but let paffe the weighty matters of 
the Law: and thus was it the manner of the leweseuerto 
doe. Wherewith fay they in Micha y (M[ we comebeforethe j : 
Lord ? Shall I come before him With bnrnt vfferingt, and cakes of[ 
ayeere old* W*/5f the Lord be f leafed Vtith thou finds of Rams, or ten * 
tkoHftndriuers efoyle ? And this is the manner of mod men at 
this day , they are moft ftri&in outward obferuances , but | 
moft remifle in the fubftance of godlineffe : in the very afr of j 
hearing, and prayer, not regarding that innocencie/charitie, j 
andrighteoufneffe, which fhouid accompany this outward j 
deuotion- 

3. The ceremoniall Law hath beene oftentimes broken j 
without fin : but the morall Law neuer without fome fpeciaH 
countermand from God;as when Abraham was bidden to- kill 
hisfonne Jfaac , when the Ifraelites were bidden to rob the 
Egyptians : yea eueninthefe very cafes the learned ft of the 
Schoolemen do by found diftinclion maintaine , that the law 
it felfe was not broken,no nor difpenled withalljtf we fpeake 
properly , but only the matter or obie<5l of the precept chan- 
ged by God,& fothe Ifraelites did. not fteale from or defraud 
the Egyptians, but tooke their owne, when God (who hath 
an abiblute power to difp^jp of all thefe ) had before by his 
command transferred the rrght and dominion of thofe rights 
from the poffeilbrsto the takers. So like wife did Abraham, 
in offering to kill his fount vpon Gods command ,' nomore 
bre&e the Law then a Souldier, that at the command of the 
Generall , (who hath power of life and death) killeth his fel- 
low Souldier. As for that act of Circumcifion , or Sacrifi- 
cing , by which our Sauiour 'Chnftiairh , that the Priefts 
breake the Sabbath , it is not fo tobe vnderftood, as though 
the Law were brokcn,being rightly vndcrftood,or as though 
the Lord went about to iuftifie this , that a man might with- 
out finne breake this commaund : but hee fpeaketh of their 
ftriftneffe ,- fhewing their weaknefTe in maintaining that it 
wasagainftthe Law, to doe any workeataUvponthe Sab- 
bath day : for that in this ienfc, their very Priefts did conti- 
nually 



Differences betwixt the morallUiv y iudkiaIl } &c. 

nually breake the Law. His intent then was, tofhewthe 
right meaning of the command to be this , that they fhould 
doe no manner of worke, except fuch,as was of prefent ne- 
ccffity,or helpe to the fan&ihcation of the Sabbath day.Novv 
for the Ccremoniail Law,that it might bee omitted without 
finne,the Lord himfelfe fheweth,where he faith J will not re- 
prooue thee for thyfacrifices, or burnt offerings, that haue not beene 
continually be for* me: and for Circumciiion> all the time of the 
people of Ifraels being in the wilderneffe , for the fpace of 
forty yeeres, their children v vere vncircumcifed, and yet no 
finne imputed,and without doubt they failedin fundry other 
things aifo, as the Prieft didingiuing David o£ the fihew- 
bread,which it was not lavvfull for the people to eat,& yet we 
doe not find,that they were therefore reproued by any of the 
Prophets,howfoeuer it cannot be denyed,but that when they 
prefumed to alter any ceremony, they were grieuoufly puni- 
fhed,as when the two fonnes of Aaron aduentured to facrifice 
with common fire , they were deftroyed by fire comming 
from Heaven: When Fzzah prefumed ro carry the Arke vp- 
on a Cart,and to flay it with his hands,(whenas he ought not 
to haue touched it,and it fhould haue beene borne vpon mens 
fhoulders) he was fmitten with prefent death. All which I do 
not fpeak,to the end,that men fhould thinke that any of Gods 
lawes might lightly haue beene broken without offence, but 
that there being iuftcaufe, the ceremoniall law was many 
times tranfgreffed, and yet the tranfgreflbrs remained blame- 
leffe,which is not fo with the Mora!!. 

4. The moralllaw being neglected, maketh men (of how i 
holy a fe<ft,& profefllon foeuer) worfe then Infidels,that arc I 
without all written Lawes, and yet obferue the Law of Na- j 
ture , according to the do&rine cf the Apoftle : If thou bee a 
tranfgrejfor efthc Law, thy Circttmcifion u made vncircumcifon : 
and f jail not the vncircumcifion , Which u by Nature ( if it keep* 
the Lai* ) condtmne thee, Which by letter and circumcifonart 
a Tranfgrejfor of the Law? It maketh men worfc then bruit 
Bcaftes , which haue not a reafonable foule , according 
I to that of the Prophet. The Ox* knoweth his owner , and, 
I the oAjfe his Mafiers £Vi£ , but Ifrael hath m knorine mee. 

1 cT it 



177 



pfai.50.8. 



Iofliut J. 
Matth.11. 



Lcuit.id. 



2.Sam.£. 



Rom.2.2£ 
Vcrfc27, 



Efay i.l, 



i 7 8 



Of the Commandemmts \ 



i.Retf. 

The cere* 

moniaU 
Ldjpceafid 



IohftI.X7. 



Itisnotfowiththeceremoniall, that being neglecled , ma- 
ke th only v vorfe , then the feruants , and peculiar people of 
the Lord'fhould be;and a confufed multitude of all together. 

5. Theceremoniall Law was very chargeable and coftly, 
the Altar could not bee maintained without cofts , the firft 
borne could not be redeemed without manifold & deep cofts, 
neither could there be an expiation of finne without cofts and 
charges ; fo that it was burthenfome vnto the people, and 
grieuous to be borne : but the Morall Law putteth to no fuch 
bufie multiphcitie and encombrance of coft , it requireth thq 
right difpofitron of the heart , and then obedience in praftife 
willeafily follow. 

6 The Morall Law^ngrauen in Tables of ftone,was kept 
in the Arke , which was a figne , that it fhould laft perpe- 
tually, euen as Heauen , the Throne of God, in the figure 
whereof it was put : for euen in Heauen the Morall Law 
is obferued,for which caufe it is that we pray,that Gods wil 
may be done in earth,as it k in Heauen. But it is not fo with 
the other la wes, thefe being to laft only to the fulfilling of all 
by Chrift. 

For, firft to fpeake of the Ceremoniall Law, that was then 
without doubt to ceafe , euen as there is no further vfe of a 
Candle,when the Sunne is rifenjof a piclure,when the perfon 
isprefent ; of the A. B. C. \41heathe Grammer is taught. For 
the ceremonies of the old Teftament had none other vfe, but 
a Httle,as they were able, to fet foorth Chnft Iefus, who was 
to fhed his blood for our fins, as the blood of beafts was fhed 
and fprinkled in the Tabernacle and Temple of the Iewes ; to 
offer himfelfe vpon the Altar of the croffe,as the beafts were 
offered there vpon an Altar : tobcare our finnes, as the fcape 
Goate did the fins of the Iewes efpecially , and fo of the reft, 
according to which Saint John faith, The LaWtAt giuenby 
Mofes, "hut grace , And truth came by leftu Chrift: and this 
may ferue for a firft reafon of the abrogation of the Mofaicall 
Ceremonies. 

Secondly,the renting of the vaile of the Temple at Chrifts 
fuffering , and the deftmclion of the Temple not long after, 
(which could neuer fince bee built againe) fhew the fame. 

For 



Differences betwixt the morall law judicial/, &c. 

■ ■ - - 

For all the time,that the ceremoniall Law was offeree, God 
would not {uffer it to be thus,but if for finne he did, he foone 
returned in mercy againe,atthe humiliation of his people jand 
reftored thefe fenuces. 

Thirdly, Chrift was a new high Pried, after the order of 
Afe/cbifedccl>,\vho was greater then Aaren^nd therefore his 
order was to ceafe at the comrning of this worthier, eue as at 
the change of head officers amogft the Romas, the Dilators 
ceafed,w hen the Empcrours came on. This argument the A- 
poftle handlcth learnedly , and at large to the Hebrewes. 

Fourthly,Chrifts coming made vs to be of age,when as be- 
fore men were children,& nothing differing from feruants,as 
the Apoftle reafoneth to the GaIathians,faying:W^« "totVs>cre 
children &e \^ere in bondage y vndcr the rudiments of the World, &c 
Now fuch thirgs as ferue for the inftructio of children,are of 
no furthervfe,whe they com to be me;& fo is it with this law 

Secondly ,as for the Iadicial lawes,fome are willing to grant 
that thofe of them were to ceafe, which concerned iome fpe- 
ciall ciuill cuftomes of that people,the entailing of their lands, 
the freedom of feruants in the yere of Iubilee, and fuch like : 
but as for all thofe Iuelicials,wnich vpheld & backed any Mo- 
rall Law,they would haue them to be ftill in force,and to bind 
all Chriftians.Of thofe that lay this yoke vpon vs,Imuft crauc 
pardon, and rather thinke, that all obligatory power of thofe 
Lawes was to ceafe at thediffolution or the I ewes Common- 
wealth,in as much as thofe Lawes were by fpecial meafure of | 
circumstances fguared & fitted to the nature of that peop!e,as j 
well in the Ciuill,as Ecclefiafticall eftatc & gouernment.Here 
I tread in reuerend M. Caluins fteps, who in his Institutions 
doth very fbundly determine this point,(liewing that it is nei- 
ther n ceffary,norexpedient,that the lawes of other Nations ' 
fhould be the fame that were prefcribed vntothelewes in pu- 
niunmets of crimes 3 eue againit the expres Morall law, Theft, I 
Adulteryj&c. But referring the agrauation, or mitigation of 
fuch penalties to the nature &propenfity of particular Nati- 
ons,and to the necerfities of diners times and occafions.To the 
Iewes(faith he) God was peculiars legijLitor^&^s a wife Law- 
maker,ordained thofe laws with a fingular refped: to that pea 

Q 2 pie: 



179 



Heb 7 .i.j>. 



Mudiciatt 

Lawes 

ceafe. 



Cat. In fist* 

ltb.4.cap.2Q 

Sc^ 16. 



i8o 



Of the Commandements. 



pie : and (6 hee there concludeth againft fome more nice then 
wife impoftures of thofe lawes vpon vs ; QaodiaUatur 4 qui- 
bnfda fieri contumelia Legi Dei per Mo fen lau y qunm, abrogata 
i//a t noua alU iliipr^firuntur^ vamffimum efl. It is anadle conceit 
to think? that it tsanj difrcfptt to Gods Law deliucredbj Mojesif 
other new lawes bee preferred be fire it, andeftabUJhedinftcab of it. 
To this authority of Cafain & others I may adde this euident 
refcn for the refuting of that motiue,drawn from relation to 
the morall Law. What Law of the ludiciallsof thelewesjnay, 
what Ciuill Lawalmoft at all in any orderly Common-wealth 
throghout the world,tedeth not to the maintaining fome mo- 
ral law,& forwarding fome duty concerning the liues,goods, 
chaftity,good name,peace,& iuftice of,and among our neigh- 
bors? muft therefore the Lawes (I meanethe iuft and honeft 
lawes)of all other Nations bind vs?muft the fame penalties in 
euery feuerali offence be currant through the world ? Surely I 
know no Law for that.Generall equity is diuerfified by parti- 
cular^ not onely due punifhments, but alfo offences are truly 
greater and leffer in variety of times, places & people,efpeci- 
ally in thofe actions, which concerne the more remote parts& 
skirts of the Morall Law. What {hall we fay then ? are we 
Chriftians no more in duty tied to the Iudicials of Mofes,thcn 
to the Pofitiue Lawes of the Perfians, Lacedemonians, or the 
Romans, made for the punifbment of vice, and vpholding of 
common honefty?I dare not in any wife fay, or think fo.Thefe 
were deuifed by the light of nature onely, thofe fuggefted by 
immediate reuelation from God,and therefore incomparably 
1 exceeding for eminent wifedom and Iuftice. Nay,moreouer, 
J the Iudicials,howfoeuer they haue not in thefelues any obliga 
tory power,or legal force to bind other eflates & kingdoms ; 
yet in regard of the general! equity implied in them, they re- 
maine as a feafonable & confcionable direction vnto Law-ma- 
kers now adaies in chriftian c6m6-wealths, where the nature 
of the peop!e,& ftrong motiues from experience doth not en- 
force another way, Thisexeplary dire&ion,though it beleflc 
to be regarded in thofe prouifios, which are moft circuftatial 
and variable,as being far offa kind to the Morall Law ; yet me 
I thinks,in the more efTentkl & fundamental.parts of the perpe- 
I tuall 



Differences betwixt the mor all law Judicial!, &c. 



cuall & vniucrfall Morall Law, the difcrcet imitation of Gods 
pofitiue Laws is very requiilte,Itpertaineth not to vs priuate 
iubicclsto pre(cribe,but only to wiiL & mention with humi- 
lity ,what we coceiue out of a good cofcience. For my parc,in 
my poorc vnderftanding,it many times grieueth me to think, 
how in our daies the foule adulterer vfually efcapeth in a ma- 
ner vnpunifhed , and the pilfering cut-purfc is trufled vp on 
the curfed tree without redemption : whereas Gods pofitiue 
Mofaicall law ftrake farre deeper in the former 3 and in the lat- 
ter more gently, prouiding alfo in this a mearies of reliefe to 
the party wronged, by accumulated reftitution. If any man be 
fo prefumptuous, as in this heinous crime of violating wed- 
locke, to take Sanctuary in the new Teftamcnt, and to claime 
thence impunity for this impurity , I fee not what ground of 
mitigation can be built vpon that, which is by fome aileaged 
out of S. John, how Chrifr difmiffed the Woman taken in A- 
dultery without puniQiment : for he was no Earthly Iudge, 
and did this onely to take downe the inibieiicy of the proud 
Pharilees, which were greater, and more ftifte finners, then 
(lie was. Wherefore let vs mourne for the impurity which 
is now aJayes in this caie,and feeke to the Lord for a redreffe 
herein, by moouing the hearts of the higher powers to con- 
fider of it,and to fortirlc the law againft io fprcading,and dan- 
gerous an eiiill. 

The third thing to be further generally fpoken of, is the 
difference betwixt the Law of the old Te flam ent,and the Gof- 
pcll, which is of the new,and thefe doe differ : 

i . In the maiufellation,the Law is kno wne-by the light of 
Mature,as hath bin already iTiewed,cue before that it was fo- 
lemnely giuen : but the Gofpel is a myftery vnto nature,as S. 
Pattl cAteth ir, faying ; Without all comrwerfie, gredt is the my- 
ftcryofgodlineffe ; it is a thing hidden from mans realon , yea, 
rom the very Angels,according to that of Peter, which the ve- 
ry Angels Hefxre to behold: welf^tx/^, the word flgniheth, 
prying into a thing ouer-vcyted and hidden from fight. It 
was tirftreueaied bv Go I himfelfc , after publimed by An- 
ge!s,by Men, by Childrcn,by Denils,andby dumb Idols. 

2. The law doth only mew w hat is to bee done, that God 

O 5 may 



181 



lohnt. 



J 

Dtfferenctt 

betwixt the 

oldTejfA- 
me nt and 
the new. 



f.Tim.j 6. 



i.PcM.ii. 



i8z 



Rom 7* 
Gal. 2. 



aC0r.3.6. 
Gal.3.24. 



Differences betwixt tbe Lawes, 



Rom.7. 

The Agree- 
ment efthe 



may be pleafed,but hereleaucth vs, without inftruction how 
to do it,becaufethat way,whichitftttetb downeis to vs im- 
poffiblc: but the Golpel doth fully informe vs,how this may 
be done,namely by Iefus Chrift, who hath fulfilled all for vs, 
and is made vnto vs,beleeuing in him, rigbteeufneffe, as the A- 
poftle teacheth : and fo the one may rightly be termed , the 
law of Faitb,the other of Workes. 

3 The Law is full of terrible threatnings,& without com- 
fort in the promi fes thertof,becaufe nothing is pr-mifed,but 
vpon too hard conditions,Z)^ this.mdthonfhAlt Ime^ it dr,ih 
therefore mdy caft downe , and wound with the wounds of 
deadly (inne ; by it none can be iufhfied , or faued, according 
to the doctrine of the Apoftle in fundry places : but the Gof- 
pel ferueth to heale all our wcunds,& to lift vs vp with com- 
fort, for that it is full of fweet prouufes, flowing from Gods 
meere grace and mercy ,fo that how vnworthy foeuer we are, 
yet turning to the Lord by true repentance, we may be iufti- 
fied and faued hereby. I be Law is therefore the Letter that 
Jnlleth f the gojpeSii the Spirit that gittethltfi. 

Lafth ,the Law is a Schoolemaittr to bring vsvnto Chrifi ,as 
the Apofhe (ayth ; for aswithout a Schoolmafter firft had,& 
vfed for entrance in rudiments,children come not to the Vni- 
uerfitiesjfo without the Law we cannot be furficiently taught 
to be preferred vnto Chrift,becaufe we reft contented throgh 
ignorance in (in, wounded to the death,and yet not knowing, 
that we need to feeke a remedy : but the Gofpeladmitteth vs 
vnto Chrift,& incorporateth vs into his body, it opentth the 
gate vnto vs, and giueth vs entrance into his mod (lately pal- 
lace of heauen The Law is alfo a Schoolemafter,when we are 
come to Chrift, euer checking and correcting vs, when we 
walke not according to the ftrait rule therof : but the Gofpel 
vpon our humiliation comforteth vs , and aflureth vs that all 
our aberrations, & going aftray are remitted,fo that there be 
an heart vnfaincdly hating that euill which we doe. 

Now,as there be differences betwixt the Law and the Gof- 
pell,fo there be fome things,wherein they agre*. 

1 . In the Author , God jnot,as the m id Manichee* taught the 
bad God to be the author of the Law, and the good God, the 

author 



Differences betwixt the Larves. 



i8 3 



utithour of the Gofpel : for the fame God,which fpake by his 
a©nue Iefus Chrift in thefe laftdayes, fpake alio at diucrs 
times, and in diuers manners in times paft : he that fayd from 
heauen, this is my beloued Sonne , hearejee him, the lame God 
fpar.eall thefe words,and iaid from Heauen,/*w thy Lord thy 
God&hkh brought thee out of the land of ^yEgyft t out of the houfe 
of bonaage, &c. 

2. They agree in the threatning of fin, and vrging obedi- 
ence vnto the Lord in all things : but the Law vrgethitfor 
fcare,the Gofpel for loue, lfjcc lone mee 9 kcepe my Commande- 
ments, the Law as the meritorious caufe of life, the Gofpel,as 
molt neCefTary fignes of the life of faith, & the way that God 
hath appointed vs to walke in vnto life, the Lawgiueth no 
hope in the cafe of fwaruing from the ft rid rale thereof, the 
Gof ptl gmeth hope to the penitent, and where the like hope 
isgiuenbythe Prophets, they doe rather play Euangelifts, 
then Preachers of the Law. 

3. They agree in this, that ho wfoeuer the Gofpel giaeth 
hope to the penitent, ytt it denieth all hope to thofe that liue, 
and die in tranfgreflion of the Law , for againft fuch moft 
common are the threacnings contained in the Gofpel, They 
that doe fuch things ', jb:Hneuer inherit the Kingdome of Heauen, 

4. They agree in t' is , that there is no contradi \ ion be- 
twixt them,but as they come from one,andthe fame fpirit,fo 
there is a fweet harmony & confent betweene them, the one 
only fhcwetb, what God doth ftrictly require in his iuftice, 
the other,ho w his iuftice is (atisried,and yet his mercy to iln- 
full man appeareth ; the one faith . hee that breadth the Com- 
mandementi Jhalt die; the other faith,that becaufe man throgh 
the weakenefTe ot his nature could not but breakc them, one' 
man, that neuer brake any the lea ft of them, died intheftcad 
of finfull man, and thus freed him, that was the fon of death, 
from death and damnation. 

5. They agree in the Miniftersof them both: for they of 
the Law were to be without blemifti, their lips were topre- 
ferue knowledge,they were to liue of their feruice,they were 
diuers forts,both Priefts & Leuits,they were watchmen, &c 
fo ought the miniftersof the Gofpel,they muft bee vnblame- 

O4 - able,! 



old TejU- 
ment dtid 
the new. 
Hcb.I.J. 
M*t3- 



Gal.5.i7« 



184 



Of the Commandments. 



i.Tim.j, 
i.Cor.9.24 
Ephcf^i* 
I.Pct.5.1. 



The mdner 
how this 
la-was 
giuen. 

Exod. 19,10 



a. Cor. 3.6.7 
Hcb.ts.T9. 



Hcb.Ti.ai- 



able, apt to teach, they that preach the Gofpett, are to Hue of 
theGofpell, fome are Do&ors, fome Paftors, &c. they are 
Paftours watching and keeping their flockes , as thof e /that 
muft giue accounts for them. And thus much of the third 
generally 

The next thing to bee fpoken of in generall is the manner 
how this Law was giuen , and that is defer j bed in the nine- 
teenth,and twentieth of Exodus* 

1 . There was great preparation,three dayes together , the 
people were fandified according to the maner of thofe times, 
by walkings & purifyings,(hewing,both what need we haue 
by prayer 1 and reading of the holy Scriptures (which may 
bring vs from worldly to heauenly meditations) to prepare 
©ur felues euer , before that we come to hear e the Lord fpeak- 
ing vnto vs in the Miniftcry of his holy word : and alfo, how 
we muft euer be more and more doing away, by the Spirit of 
SancTincation,the blots and blemimes of our natures,that we 
may be the fitter to come into the prefencc of the Holycft. 

2. A ftraight charge was giuen,that neither man nor beaft, 
vnder paine of death, fhould come ncerethe Mount,, whence 
the Law was to be deliuered, but certaine marks were fet be- 
yond which none might dare to pafle; (he wing,as the Apoftle 
hence noteth, how glorious was the Law, now to bee deliue- 
red, and, if fuch as paffe the marks fct them:, were without 
mercy to die the death,that fnuch more the tranfgreflburs of 
any of thefe precepts mould die,and find no mercy. 

3. The Lord defcended with great tcrrpur, the Trumpet 
founding,the earth flraking,and Lightnings flying abroad, in- 
fomuch,as that the people are noted to haue runne away, and 
Mtfcs himfelfc to haue laid,/ tremble And qu*ke: (hewing,that 
the things here vttered, were graue and waighty, and to bee 
receiued into the heart , with a feare of of&nding againft 
them :.and alfo, that when the time fhall be, of calling the of- 
fenders to account , with what wonderfull terrour*!he lord 
will then come againfl them. Fourthly, Almighty God 
himfclfe (pake all thefe words in the hearing of all the 
|>cople ; but when they were too weake to heare his words 
and defired that the I,ord would not fpeakc any more (for fo 
t *ey 



The Law agreeing with the CojitR. 

they ihould die) but promifed obedience , if iMefes fliould 
'peake i two tabics of ftone were giuen vnto him , written 
with Gods owne flnger,that he might carry tbem to the peo- 
ple, (lie wing hereby, how ftony-hard our hearts he, and that 
Gods ringer alone is able to imprint them there , his fpeech 
from hcauen mud workein vsa reuerence of them , other- 
wife we fhall all be too negligent of his Dawes. 

5. When Mofcs bad broken thefe Tabics through, zeale 
( feeing how God was dishonoured in his abfence ; by golden 
<. alues which they had fet vp,and worshipped) the Lord bad 
him hew two otht r Tables,& therein he wrote all the words 
that were in the £rft : {hewing hereby , that mans heart by 
Gods creation,had all the lawes ready written in it,as the Ta- 
blesprepared by God himfelfe h*d, but the heart, which hec 
had gotten vnto himfelfe by falling away from God, is with- 
out any letter hereof in erxe&,vntill that the Lord wrote them 
anew,as it was with the Tables prepared by Mofcs. 

6. Laftly, when Mofcs had becnelong with the Lord,and 
came with thefe Lawes vnto the people, his face fbone fo, as 
they w r ere notable to looke vpon him : for which caufe he v- 
fed a vaile when he came vnto them ,aiid put it off, when hee 
returned vnto the Lord : (hewing hereby, as S. PWnotetb, 
that the Iewes fliould not bee able to fee into the end of fhe 
Law, Chrift leius, vntilltbe vale of biindnesand hsrdneffe of 
heart were taken away by the Lor I, nek her yet could any of 
the Gentiles, without the fame his helping hand. 

There remaineth yet one: thing more in generall, & that is 
thevfe of this law, in thefe times 01 the gofpehfor howfoeuer 
other lawes be don away,as hath bin ihewed,yet this (bl euer 
remaineth,as it hath euer bin in the hart,yea,tue before mans 
fall. And this appeareth (now to vfe more proof es ) r rora our 
often being vrged vntoan holy & new li^e,from the many ca- 
ueats giuen againftilnne, and from the thrtatnings,that they 
which do fuch thingSjfhal neuer enter into life,eue in the new 
Teftament.For when the Apoftle willtthvstoputofftheold 
ma^&to put on thenew,which aftcrChriftIefus,is in holines, 
to put ofTthe works of darknes, and to pu: on the armour of 
lightly hat doth heelfe^butreuiue the Law?2fr;<? bolj,a<s 1 am 

holy, 



185 



2.Cor.j. 
131*. 



, 4 

The yfe of 
the Law in 
thefe ttmej 
«f the Cof- 
?e& 



Ephcf.4.24, 



Rrm. IJ. 
Leu I J 44- 



iS6 

Iohni.i. 
lames z. 10 
Dcut.5 32. 



Of the Commandements. 



Lcuit.irf. 
Deut i*. 



Mat. J. 19. 



Gal.4.18. 
Rom.7. 

Gal.4.1. 



holy, faith the Lord when S. lohn lahh s Thefe things Write J vn- 
toyou, that yefmne not. And S. lames, Hethatkeepcththe Whole 
Lnw,andyetfaileth in one point ,is guilty of all; what cio they elfe, 
but preach the continuance of- the LzwtTbou Jhalt keepalthefe 
Commandements, not declining to the right band, nor to the left f 
Laftiy, when all the writings of the ne w Teftament are full of 
fweet promifes to fuch,as<onftandy go forward in a Chrifti- 
ancourfe of life,and that bring forth the fruits of the Spirit j 
but on the other llde/ull of terrible threatnings to the difobe- 
dient,& luch,as bring forth the fruits ofthe fkfri: what other 
thing do they tend vnto, but to make another Dc utronomy, 
for that they reptate,as there is repeated out of Leuiticus? If 
thoufhalt diligently obftrue allthefe laws jhen fb*lt than be blejfed 
at home and abroad, &c. bat if thou brealee th cm 3 Curfedfbalt then 
be in every thing that thou putt? ft thine hand vnt'o. And to make it 
out of doubt,our Sauiour Chrifl, when it was tufpeded, that 
he would giue liberty from the Law ,fakh ,/ am not come to de- 
ftroy the Law, and the Prophets Mt to fulfiM t hem But it will here 
be obk&ed then , If it be thus , how can thofe places ofthe 
new Teftamerit ftand,w here it is offer! faid, We are not vnder 
the LaW, but vnder grace. Buenos a Woman, When her husband id 
dead, is freed from the law of her husband : fo are We freed from the 
Law vnder the G of pel. and Chrift Wa4 made of a Woman and made 
vnder the Law, to free thofe that Were vnder the 'Law ; with ma- 
ny like places ? What is all this to make a (hew only of liber- 
ty, we being ftiil bound to keepe the Law, as we were before 
Chrifts comming. 

I I anf were,that m<~ ft of the r e, and the lik c places,are to bee 
vnderftood of the ceremoniall Law, agarrift which, occafion 
was then dayly offred to wrire,by rcafon of the Iewes,which 
were turned to the faith of Chnft,and yet held it neceflary to 
keepe this law by circumcifin? , &c. there was litt!e,or none 
occafion to write (o earne(tl/ ahour the difanulling of the 
Morall, but only to fhew, how vnable it was to iuftifle, for 
then Chrifts comming had been needlcfle. Let the Epiftle to 
the Galathians bee well lookt ouer , and this *vill eafily ap- 
peare to be the Apoftks fcope there, for that he telleth them 
with vvonderfull vehemency : jfye be circumcifed, Chrift Will 

profit 



Liberty from the Lan> 9 



profit you nothing: and he maketh this the occafion of profecu- 
ting this matter of immunity from the Law (o earndtly , for 
that Teter being at Antioch,f eemed to be too cold in this do- 
ctrine, when at the comming of the Iewes, he abftained from 
meates forbidden by the Ceremonial! law, for which he faith, 
that he rtproued him to his face, for that 1 unification before 
God was not thus attained, but hindered, which is the onely 
thing he laboureth in,throughout the refidue of that Epiftle. 
But it Cannot be denied , but chat fome liberty alfo from the 
Morrali la w,is here publimed,it will bee worth the while 
therefore to fee what chis is. 

And firft,this is in regard of the time,before Chrifts com- 
ming we were vnder the Law,as vnder our onely Schoolema- 
fter to teach, & to direct vs,but now we haue an other School- 
mailer Chrift lefus,whocame more lately out of thebolome 
of God t he 'rather , to d eclare him & his waies vnto vs. Now 
both Mofes the mediator of the Law , and Chrift Tefus teach 
one,and the fame th ng : onely, as he that goeth from a coim- 
trcy Schoole to the Vniuerfity, changeth his Tutor,and is no 
more vnder him, that taught him in his younger yeares, but 
vnder another : fo at the comming to Chnft,we are no more 
vnder the old futor,the Law; but vnder him,who doth deale 
more gently with vs,teaching vs more familiarly,helping vs 
towards more perfe-.ftion; and where we faile,pardoning,and 
forgiuing vs,and becaufe of his mercifull dealing, we are faid, 
not to be vnder the Larvjttt vnder Cjrace,and for this it is,that 
the Lord himfelfelaiJ, that the Law and Trophets Were vntill 
Iohn. 

Secondly, in regard of the power & authority of the Law, 
being now put down,by exercifing of which,it did tyrannize 
ouer mens tonfciences,& put them into a flauifh feare,al their 
Hues long,before Chrifts comming: but now,hauing another 
Mafter, to admonifh,to reprooue, to threaten, and to correct 
vs,the Lawes threatnings need not to terrifie vs,it hath none 
authority ouer vs,no more then a mafter, whofe feruant is dif- 
mifled, and gone from him, hath ouer the fame feruant : and 
for this caufe is it, that the Apoftle faith, The Law "ft as added, 
becanfe of the tranfgrejfion^till the feed came, 

Thirdly, 



l87 



Gal.j. 



Chap. a. ii, 



Liberty fro 
the Law, 
Ga!.$.a 4 . 
Iohn i,i g. 



2 
Hcb.2.14. 



Ga!.3.i9. 



i88 



Oftht CommAndemcnts \ 



Mauh.xi. 



Gal.f.if. 
I.Tim. 1.9. 



Romf.x. 

Gal*.if. 

*.Cor.8. 



Thirdly ,in regard of the feafoning,which hath comcco our 
hearts by (Bods Spirit,ruling,and reigning in vs:fcas that the 
things of the Law, which were before daiicult,hard &iur- 
thenlbm,are now become fwcei,light and eafie,according to 
thatofourSauiour, Mj]oakeiscafie>Andbmthenlight. And 
hence is it,that as an Apprentice^ hen his time is out,taketh 
the fame,or greater paines in his trade,then he did before,yet 
is a freeman,although he ferueth his old Matter ftilI,for it is a 
delight vnto him fo to doe, efpeciaily remembring, in what 
feare he was before,but now without feare, how rigoroufly 
compelled vnto his taske, but now doing it voluntarily, and 
by reafon of his rudenes,and ignorance how hard it was, but 
now by realbn of his experience , how.eafie : fo our time of 
Apprentiftiip to the Law being as it were out, at the finding 
of Gods Spirit vnto vs,we are free from it, thogh we do ftill 
the things of the Law,for that neither feare leadeth vs there- 
unto,nor rudeneffe maketh it hard,but Gods Spirit leadeth vs 
and irtteth our hearts fo vnto them, as that all things become 
delightful! and eafie. And this is the meaning of the Apoftle, 
when he faith : Such as are led by the Spirit , are not vnder the 
L*» : and when in another place he faith/T&r Law is not given 
to the righteous ,but to the lawleffe andd'tfobedient. 

4. In regard of condemnation,the (awes curfe. Without 
Chrift,allare vnder heauy plagues & punifhments,denounced 
in the law againft the tranfgreffors.-but Chrift comming,hath 
Ctt all fuch as belieue in his name,free here-from,according to 
th&t>There is no condemnation tofuch^as are in Chrift -It fits : and 
againe, he hath deliuered vsfrtm the cur/e, being made a curfe fir 
vs. Without Chrift,doe what we could, we fliould {till haue 
bin vntoward and wicked feruants,and accurfed;but through 
Chrift our will is accepted ,and we are deliuered. 

And thus ye fec,ho w there \s freedome from the Law,and 
yet the Law continuech.W her fore, neither the licentious An- 
tinomi t nov the phan tallica! Anabaptifts,are to be heard, which 
deny all vfe of the Law vnder the Go r pell,and maintaine, that 
the motions of the mindconclv , which they call Reflati- 
ons , are to bee followed : neither are wee to account other- 
wife of that new indention , then falfeand fantafticall , and 

flowing 



The definition of the Cemmandements. 

flowing meerely from idle fantafticT: braines, which teacheth 
the freedome from the law,to be the Gentiles freedom, vnto 
whom it was neuer giuen, but onely to the Ifraelites, neither 
doth belong vnto thcm,but onely io farre forth, as it agreeth 
with the Law of nature,and is explained in the Gofpell. 

This is new,becaufe all antiquity was ignorant of it: Tertul- 
Iia knew it not, for other wife he would not haue taught,as he 
did, that God gaue Mofes his law to all men, and not to the 
Iewes onely :that reuerend father AthanAfiw was ignorant of 
it; for other wife he would not-haue taught,that the Law was 
not broght in for the Iewes fake onely,neither were the Pro- 
phets fent onely to them,but were appointed to ttns,that they 
fhould be mafters & Pedagogues to the whole world, & that 
they might be accounted a publique & holy fchoole,as well in 
thofe things that belong to the knowledge of God, as to the 
difcipline of the foule. And the like may bee faid of all other 
Ancients, witneffe their continuall labouring to comrnend 
Mofes, and to magnifie his writings, that they might breed a 
reuerend opinion hereof,inthe vnbeleeuers. 

Wherfore this is a new deuice, & as it is new,fo is it dan- 
gerous many waves & to be taken heed of. Let y$ then know- 
ing the truth, cleaue vnto it, knowing that Chrift hath giuen 
no liberty to fin againft the Law, in the fmalleft things ; let vs 
ft ill walke as ftriclly, in regard of the Law, as if we had no li- 
berty at all there-from,that thus we may be anfwerable to our 
times of freedome by Chrift Iefus, & being led by the Spirit, 
haue comfort,that we are not,neither fhall euer be vnder the 
curfe and condemnation of the Law : from which,thdu Lord, 
finally deliuer vs. Amen. 

Hauing bin long enough already in the generalities touch- 
ing the Law, we are now to proceed vnto particulars. 

g*if. 5> r< How many Commandements be there? 
and how are they diuided 1 

Anfw. There be ten&hich are diMed into mo Tables, 
ExfUn. This number of the Commandements,as alfo the 
diuifion,was made by God himfelfe,who gaue them written, 
as hath beene already (hewed, in two Tables of ftone, to his I 

feruant I 



189 



Lib. dduet* 
[mluL 
frop. 2. 

A than dt 
Lege. tf 
Luang. 



190 

The Com- 
aixnde- 
ments divi- 
ded into 
two Tables. 



Of tbt Commandemtms. 



Dcut.j.ii. 



feruant MofisjmA herein therforedo aH Writers agree,both 
ancient and moderne, both Proteftant and Popifh , theonely 
difference is about the right diftinclion of theic Commande- 
ments.For fome haue placed fiue in eitherTable,as the Iewes, 
Tbilo and Icfcph pa teamed Writers amongft them:Some haue 
placed three in the firft Table, & feuen in the fecond,as fome- 
time Auguftm did , to exprefle the myftery of the Trinity ; 
but the Papifts doe it at this day s to defend their Idolatry, and 
yet to keepe the number often, they diuide the laft Comman- 
dement into two ; and (o doe the Lutherans. Some againe di- 
uide them by foure in the firft Table, and fixe in the latter, ss 
alaioft all ancient Greeke fathers, Athtnatm, Qrigentfrego- 
rim NazMnze*Hs t ChryfoftomM, Sec. and fome Latincs,as elfe- 
where, ^ugufiine, Hierom^Ambrofe, dec. But this controuer- 
fie might foone be ended if men would bring their Religion 
to Gods Law, and not Gods Law to their religion, as they of 
the Roman Church doe. For if the firft tabic be the firft and 
greateft Commandementof the Law, teaching rs roloue the 
Lord with all our heart ; and the fecond be like vnto it,teach« 
ing our dutie towards our neighbour , how wee fliould loue 
him, as our fclues, as Chrift himfelfe hath taught, then it is 
without doubt, that all which teach the bue of God, belong 
to the firft ; and all which teach our duty towards our neigh- 
bour,belong to the fecond Table. Which being fo,and foure 
diftind things giuen in charge,touching the loue of God; and 
fixe touching our neighbour, and no more, how can the di- 
ftindtion fitly be other wife made, but into foure and fixe ? A- 
gaine, let the laft Commandement bee well considered, and it 
willeafilyappearetobebutone, euenallthat, which for bid- 
deth coueting, both becaule it toucheth but one thing onely, 
and is againe repeated in a different order , in the booke of 
Deuteronomy % ThouJhdtnot couetthy neighbours Vvifejkcujhalt 
not couet thy neighbours houfi ; whereas in Exo.lus it is, Thou 
fholt not couet thy neighbours houfe, thou firit not count thy neigh- 
bours Vtifi. Which would not haue bin , if it had bin two di- 
ftincl: Commandements : but as all the reft , fo thefe in their 
repctition,would haue kept their proper places. 

Queft. 



The diftifiiiionofthe Commandements. 
^ 

gtuft. 52. In which Tabic doe you karne yoiir 
duty towards God i 

Anfw, In the firft ; containing the foare former Con^in- 
dements. 

gvcjl. What is your duty towards God ? 

Anuv. My duty toward Qodji to beleeae in him } tofeare him, 
and to lone htm With all my heart, 'With all my ftrtngth ,& with all 
my might: to tyorjhip him,togifsehim thanks t to put myWholetrufl 
in him,to call vf on him 3 to honour hi* holy $ame,and his Word 3 and 
to feme him trncly all the dayes of my lift. 

Exflan. This is in the generall content of the Commande- 
ments of the firft table, & is thus without further diftin&ion 
fetdowne,hauing refpecl vnto yong children, with who it is 
well,if fome good things in generall be put into thenars they 
arc able to beare,and with fuch breuity,thefe things could not 
better haue bin couched together. The firft words exprefTe 
the firft Commandcment , of hauing the Lord for oar God ; 
for this is to belieue in hire, to loue him, to feare him,and to 
pray vnto him ; the fecond is expreffed in the next words, to 
Worfiip him , and to glue him thanlees , it bcing.the duty of this 
Commandement purely to doe the parts of his worflhip ; the 
third is expreffed in the vyords following : to honour hit Holy 
Name .and his ttW,it being the maine matter fpeeialfy pointed 
at tbere,that in all things Gods name and his Word be glori- 
fied : and the fourth , of keeping holy the Sabbath, and then 
deuoutly feruing God, in the duties by him appointed, is ex- 
preffed^n the laft words : and to ferue him trttely all the dayes of 
my life : as will appear e more plainely in the larger opening of 
euery of t'hefe Commandements,as here folio weth. 

J$h?JI. 53. How many be the parts of euery of the 
Commandements of the firft Table 1 

Anfw. Two , the Commanndement it felfi , And the reafin 
thereof? 

£xplan. Before that we come to the particular hatidlingof 
each Commandement,two things a* re further to be premifed, 
fir Ascertain rules are to be laiddo wn,tending to the better vn- 
dcrftanding of them:& then is to be fhewed the Angularity of 

thefe 



191 



-- m — i_^. 



Our duty 

towards 

Cod in the 

foverfrfi 

Comma*- 

dements. 



192 



Rule i. 

Rulesfor 
expounding 
the Com- 
mdttde- 
mentt. 



Rnltlt 



Of the Commandemtnts. 



thefe Commandetiient^ concerning God , aboue thofe that 
concerne our neighbour. 

Firi* for the Rules,one is this:Euery affirmatiue comman- 
deirient includethhis negatiue, and the negative the affirma- 
tiue:as for example , the third Commandement is negatiue. 
Thou Jbalt not take the name of the Lord in vaine 3 now it contai- 
rieth alfo the affirmatiue, thou fhalt honour the name of the 
Lord, and fo of the reft : and this is plaine from fundiry places 
thus expounding them.The fourth Commandement expoun- 
ded it felfe thus, when the Lord vnto the affirmatiue, Reepe. 
holy the Sabbath day,zddeih tht negatiue Thoufhali doe no man- 
ner of Works therein. The fift is thus expounded , where it is 
faid : He that enrfeth Father or M other y or that h difobedient vnto 
them, fhall be brought firth y andflonedto death ,and generally the 
commandements of the fecond Table being all negatiue , but 
one, are thus expounded of our Sauioar Chrift, faying the fe- 
cond is this. Thoufhatt lone thy neighbour ,as thy felfi % ' 

The 2. Rule is this ^Euery negatiue Commaiidemerit doth 

bind alwaies,and vnto all times: euery affirmatiue doth ohely 

bind alwaies,but not vnto all times allocs for example: Thou 

fhalt not haue no other gods but mee : the affirmatiue of hauing 

the Lord for our God doth bind al wayes ; fo that he finneth, 

whofoeuerat any time denieth the Lord in his heart, or doth 

contrary to the feare or loue of Gpd:but he finneth not , that 

doth not actually exercife thefe affections at all times, becaule 

that a manfomctime fleepeth,forhetime through the violece 

of difeafes loofeth the vfe of his reafonable foule,many times 

alfo is poffeffed with vehement thoughts which employ the 

mind another way;& laftly,occafibns are not at all times offred 

to try our hearts. The 4. comandemet in the affirmatiue hath, 

Remember that thou keepe holy the Sabbath day : againft this hee 

finneth, whofoeuer doth break the Sabathrbut he finneth not, 

that doth not keep it at all times, and parcels of times,becaufc 

the weakneffeof our natures requireth fome reft and paufe, at 

what time we cannot be bufied in holy exercifes.The like is to 

be'faid of honouring our parents, &c. But come to negatiue 

C6mandements,and you {hall fee,that whofoeuer ceafeth fro 

obferuing them at any time , is a (inner : for example ,• Thou 

jbalt 



Rules of interpreting the Comm<mdtmtM$. 



(halt doe no murthcr , is a negative command : and fo is , Thou 
/halt not commit adultery : if any man then (hall murther at a- 
ny time, or be adulterous, whether he be drunken or fober, 
angry or quiet, tempted or not, in vvhatfocuer place, time, 
or occafion , hee is a tranfgreflbur , and this diftindion is 
fct foorth amongft Schoole-men,by the termes c£femper,and 
adfemfer. 

The third Rule is this : Euery Commandement forbidding 
any finne, doth not only forbid the finne named, but all finnes 
of the fame rankc al(o, and all occasions of the fame ; and the 
maine finne onely is named , to make the branches the more 
odious , as being of the fame nature before the Lord. Thus 
Crjnfl: himfelfe interpreteth the fixth,feuenth,& third Com- 
mandementSjwhere reproouing the Pharifees do<ftrine,onely 
forbidding murther, and the aft of adultery, and falfe fwea- 
ring by Gods holy name,he teacheth,thateuen vnaduifed an- 
ger is a finne, and to looke vpon a woman to luft after her, is 
adultery , and to fvveare any oath at all in ordinary communi- 
cation jis from the Deuill, by which we may gather how we 
are to vnderftand the other commandements alfo. 

The fourth Rule is this : The Commandements of the firft 
Table are abfolutely to be kept,and for themfelues ; the other 
of the fecond Table are to bee kept for the firft. For , if any 
man fliall obferue this, Thou fhdt haue no other gods but mee. 
Thou (halt not make any graven Image ,&c, or thoufialt not take 
the name of the Lord in vaine, in meere obedience to the kings 
Lawes , or thereby to pleafe holy men , who doe fpit at the 
workers of fuch abominations, & not through an immediate 
reueraiceof that heauenly Maitflie which hath commaon- 
ded, that mans obedience is none obedience , his keeping of 
thefe lawes is no keeping of them , becaule themai^e thing 
heere intended, is neglected, vk,. the letting vp of God in 
our hearts aboueall, and that which is moftabh rrcd , is 
pra&ifed , viz. The feare of god taught by thefreceftsof men. 
And on the other fide , who fliall obferue thefe lawes, *hou 
(halt not kjll, Thou [halt not fleale, &c. without being moued 
hecreunto through a confeience of the firft Table , commen- 
ding the ioue of God vnto vs , and the loue of man for G ds 
P caufe, 



m 



Rut* l 



Math. f. 



Rulc^. 



Efay 39.13 



IP4 



Math.rf. 
Math. s> 



Rnky 



Thefrft Commandemem. 



Matth.ii. 



caufe , after whofe image he is made : his keeping alfo is no 
! keeping of the Law, becaufe thepraifc of mentis the marke, 
at which heeaymeth , or ei(e , that he may be dealt friendly 
J withall againe ; and thus did the very Pharifees and Publi- 
cans, he onely loueth his neighbour aright, which maketh 
the Ioue of God the fountaine and beginning of bis ioue to 
his neighbour. 

The fife rule is this. Howfoeuer the taftcomrnandement 
is not fofmall , but the breach thereof defer ueth death ; yet 
, the breaches or fome commanderrents are greater, and more 
; heynous,then of others.Thus tobreikethecommandements 
i of theflrft Table, is in it feife fimply more heynous, and 
j this finne (hall haue a more grieuous puniftiment in hell then 
; finnes againft the iecond Table. For Sodom and Gomorrah, 
' faith Chrift vnto the lewes , fia&rsjevp againft you , and con- 
demns jou: becaufe their finne in refufmgr.nd denying their 
God and Sauiour 3 was greater then ail the fames , though 
moft lowderyingof that people. And for this is iv 3 that the 
maine finnes againft euery precept of the firft Table were 
cenfured with death , but it is not fo with all thofe of the Ie- 
cond Table. 

Yet doe I not fo rigoroufly prtffe this Rule , as to inferre, 
that the leaft finne againft the firft Table, muft needes bte 
more heynous, then the greateft againft the fecond , which 
hath beene rafhly concluded by fome. Can any Chriftian 
perfwade mee , that I commit a more damnable finne in be- 
ing ouertaken with a nap at a long Sermon, or camming 
once late to Church, then if I had murthcred mine owne Fa- 
ther*? Let mee bee throwne out of a window , if I thinke 
that Enrichns, Acl. 20. 9. finned more grieuoufly then C a w> 
<fcnef. 4. 8. Jn gathering a proportion betvvcene one finne 
and another, ail refped is not to bee had to the obiect , a- 
gainft whom the offence is done , but tt gard muft bee had 
alfo of the kinde of the action committed , of the malice or 
infirmitie of the committer, &c. Thcfe be fometime fo fu- 
perlatiue , that they ouer-balance the generall refpeel to the 
obiedh The companion therefore bctweene the two Ta- 
bles, is to receiuc modification and moderation by reftraints, 

as 



Rules of interpreting the Commakidemnts. 



as CAterh' faribus , or where there is not ouermuch imparity 
other wife, ineodemgraduautfpecie, wherein affections, in- 
tentions, malices, prdumptions,innrmities,negleds,&c. are 
to bee counterbalanced among themfclues and one againft 
another. 

The fixth Rule is this, there is fo neerc a relation betwixt 
all the commandements of the morall law , that whofoeuer 
obferuethall, -ailing onely in o-^epoynt, is guilty of all, be- 
caufe,as S. fames teacheth,there is one, and the fame,the Au- 
thour of them all. And hence it is, that , Of two euils , be- 
ing mala, cuip* not pena , not the leffer , but neither is to he 
chofen. 

And hitherto of the firft thing: now followeth the fecond, 
of tfie Angularity of thefe commandements, which is in this, 
that euery of thefe foure hath both the commandement , and 
the reafon, which is plaine in the three latter, and is only cal- 
led i\\ queftion in the former , becaufe it is not placed , as a 
reafon, but as a preface to ail the Commandements, before 
any charge giuen. W hence it is,that fome haue made it a ge- 
ncrall preparatiue , perfwading to the obedience of all thefe 
la wes. But it will appeare, I take it, to be a fpeciall reafon of 
the firft alfo,and more properly belonging vnto it,if we con- 
fHer, firft that the other three being iubordinate, haue their 
fpeciall reafons , and much more then (hould , this being 
chiefeft,and ground of all. 

Secondly, the identity of the reafon heere vfed,and in the 
fecond, I am the Lord thy God, and I the Lordtly Cjodama, 
iea/stu God } both being alike fit to fti ike the terrour into the 
offenders, as the precepts are alike, the one forbidding in- 
ward, the other outward Idolatry, fo that, if this of the firft 
bee made onely generally , for the fame caufe may that of the 
fcccnd,and neither fhall haue their fpeciall reafon. 

Thirdly, if it bee further conlidercd, how this reafon doth 
fpecially fit the precept , lam the Lord, therefore thou fhalt 
acknowledge me and none other, I brought thee out of the 
Land of Egypt, &c. therefore thou flialt be vngratefull,if thou 
deny me,or ioyne my fellowes with me. 

P a Qttefi. 54. 



W 



Rule 6. 



lam.?. 10. 



Rule 2. 

Ofthufin- 
guUrttte of 
thefe Com- 
mande- 
ments* 

Theft]} 
Co mm ah- 
dement 
hathafffc 
a all redjom 



196 



Thefrfl Commandemcnt. 



Tbemanner 
ob ft rued in 
handling 
the Cam- 
rnd/tde- 
menti. 



euiojnea. 



Queft. 54. In which words is the firft Comman- 
dement contained 3 and in which is the reafon ? 

Anfw". The Commandemcnt u in theft Words , Thou (halt 
haue none other Gods but me. The reafon in the fe , I am the 
LorJ thy God , which hath brought thee out of the Land ofl 
jfcgypr,outof the houfe of bondage. 

StH*ft» 70. What are we heere commanded i 

Anfw. To haue the Lord for our god, Which is to tone him 
' abone all, to fiare him above alt, to put our Whole trufi, andconfi- 
1 dence in kirn, and to make ourprajers vnto him alone. 

Explan. The method which I intend generally to fojfow 
in opening the Commandements, is firft to handle the Com- 
I mandement it felfe, and then the reafon, and in euery Com- 
1 madement thefe two parts, the duty enioyned, and vice for- 
; bidden, where the Commandement is affirmatiue; and con- 
, trariwife, firft the vice forbidden, and then the duty, when 
I it is negatiuc. The firft Commandement is mixt , or ccm- 
! pounded of both, th ou malt haue mee for thy God, and none 
other. Touching the Duty it is to haue , and to fet vp in our 
I hearts and pracliies, the Lord lehouah, who only raigneth in 
j Heauen and in earth , for our God , which is the maine and 
! principal! fcopeof the whole Law : euenasthe maine duty 
of a fubiect towards his Prince, is to acknowledge him, and 
to fweare allegiance vnto him, which if it be nor, what will 
all other Lavvcs and Statutes auaile ? What likely hood is 
thereof being contained in obedience in other things ? Sure- 
ly ,nonc at all -,but that the perlon which is vnconformable 
in the firft, will Hue likeadifordcrly Riotour , and daunge- 
1 reus Tray tor : So if wee refufe to let vp the true God in our 
! ; hearts, which is our vowing allegiance , what other account 
' can the Lord make of vs , but as of a company of Out-!awes, 
1 and vnworthy to Hue in the Common- wealth of his Church, 
d.nd to bee fellow-Citizens with his Saints ? Now the 
Lord is not then acknowledged, this duty is not then perfor- 
med, when we make profeffion in word, and outwardly of 
ieruing the true Cod, but when we loue him in the higheft 
r _ degree 



To haue the Lord for our God. 



W 



degree,whm we feare him, truft in him,and feeke vnto him 
in all our neceilities. W herefore Almighty God , in com- 
menting vpon this precept, in other places of his holy word, 
hath (hewed exprefleiy, how earneftly he requireth allthefe 
things. 

Firft for !oue,hee vrgethit with fuch a Preface, and ftray- 
neth himfelfe to fo many varieties in prefling it , as if hee 
would make knowne, that all elfe were nothing without it ; 
Heare Ifrael, (faith he by his feruant Mofts) and take heed to 
dot it .that it may goe Well With thee, and that thou may eft increafe 
mightily, &c. And againe,Heare,0 Ifraeljhe Lordx god only, 
ana thou /halt lone the Lord thy God,With all thine hearty With all 
thy foule,and With all thy might. 

2. For feare,he caller h for it by his Prophet,as they would 
haue him to account them for his 1 eruants and children, If I 
be a father, where U mine honour ? If I hee a mafler , Where is my 
feare, faith the Lord of Hoftes? And our Sauiour Chriftfo 
preferreth this feare , as hee putteth downe all feare of great 
ones in this world,in regard of it,faying ; Feare not him Which 
can kill the body, hut u notable to kill the fbule : but feare him, who 
ii able to deflroy both body andfottle in hell. 

3. For truft and confidence, they which truft in other 
things,either menorhorfes,ftrength or wit,(hal be confoun- 
dedly he that putteth his truft in the Lord, (hall ftand fted- 
faft'y : he ihall be as Mount Zion, that cm neuer be mooued. 
Wherefore ail other truft is ftraightly forbidden, and this a- 
lone euery where commanded , as being a moft mighty and 
ftrong arme and tower. 

4. For feeking to the Lord by prayer,which is alio an acti- 
on of the heart, the lifting vp of the foule : wee are both di- 
rected vnto him, faying,^// vpon me in the time of trouble, and 
I Will heare and deliuer you : And vnto him onely , where it is 
(aid, Thoufbaltworfbip the Lord thy Cjod, and him onely fh.ilt thou 
ferae. And by the examples of holy men, mentioned in the 
Scripture , of which not one is to be found negligent in this 
duty, not one that did the Lord this dishonour, to make the 
lifting vp of his heart common to any other Saint or Angell. 
And truly there is great reafon , that wee fhould thus fet vp 

P 3 the 



l .Duty. 
To lone God 



Deut.rf.5. 

Verfc 4 . 
Vcrfc %. 

2.Duty. 

To feare 
God. 
Mai. 1.5. 



Mat- 10. 28 



I Duty. 

To truft in 
God. 

Pfal.20.8. 
Pfal.l2j. 



A.fDutj. 
Tofceke 
ynto htm 
bj Prater. 
Pfal.jo.14. 
Deut.tf.13. 



i^S 



Iam.M7. 



Rom. j. 
Pfal.103. 

Efa. 



Whofo 

the Lord 
Cod. 

Ek.40. 



Pfal.29. 



The fir ft Commandemcnt. 



Exodio. 
Exod3$. 



Rom. 8 33 



None to le 
trufled tn 
but Cod. 
Prou.13.7. 
1 Tim. 6. 17 



the'Lord in our aflfe&ions. For who is to bee found fo wor- 
thy of loue as he, feeing that he is our maker, and entry good 
gift , andcHerjf erf eft gift comrmeth downe from him the Father 
of lights : and if exceffe of loue require the like in thofe, who 
are thus affected : then the very loue of God towards vs, 
if there were none other mctiue may conftraine vs to this 
exceffe of loue towards his Maieftie. For he loued vs,yet be- 
ing enemies, hee loued vs with that loue with which Parents 
doe bue their deare children , yea with greater then tender- 
hearted mothers ; for though they ftiould forget their chil- 
dren, the fruit of their owne wombes, yet God will not for- 
get his people. 

Againe,who is fo terrible as the Iord,and fo worthy to be 
flood in awe of? Princes are but grafle-hoppers , and all the 
world but as a drop of a bucket, in comparifenof him, 
When he commeth downe,the earth trembleth and o/iaketb, 
the brighteft body of the Heauens for feare couer themfelues 
with blackeneffe : Hisvoyce is thunder, cafting downe the 
ftrongeft things, and making the very Hindestocaluefor- 
feare ; his breath a fmoke,and confuming fire, his chariot the 
ftrongtempeftuous windes, for he rideth vpo ) the wingsof 
the winde, his rod an yron Scepter , beating in pieces whole 
Nations , as a potters veffell ; his eyes , as frames at fire ca- 
fting foorth lightnings : his hands flich 2s that lu e can fpan 
the earth, and hold all the waters of the Seas within his fi& ; 
the Heauens are his Throne,and the earth his foot- ftoole; his 
armies are Angels twenty thoufand thoiifands ; let him but 
begin to fpeake, and all men will runaway ; let him but fhew 
himfelfe,and no ffcfh can liue ; yea , let but one of his Angels 
ccme , and wee fhall tremblingly fall downe like dead men. 
Who then isto be feared like vnto him? with him wee may 
take courage and fay, who can be againft vs? but hauing him 
againft vs,it will no whit auaile, though all the world bee on 
our fide. 

Moreouer, what is there to be trufled in befides the Lord ? 
not richeSjfor they haue Vvings like an Eagle, Andftillflie owmj : 
great fubftance is the vncertainty of riches: not friends amongft 
men, for they ebbe and flow as we be in profperity or aduer- 

fity, 



To haue the Lcrdfc? our God. 



(icy , their breath is but in their .oftrils , as a light they are 
(bone put out ; nor amongft the Saints departed, for they 
know not of vs,aad of our cafes ; not cunning and wit/or A- 
hithofhchvjit is (bene turned into fooiifhntfle ; nor our owne 
(trengtb,courage,3nd preparation, for an horfe is but a vaine ' 
thing to f hue a man, our ftrength is but as graffe that is fcor.e 
cut do wne and withereth.The Lord only then,is a furc Towre 
of defence, a Fortrcffe, and ftrong Caftle to fuch as five vnto 
him. Of this had lebojhaph/tt experience , when his enemies 
comming vpon him, he laid, Wee \non* not tyhas to doe bat our 
cjtt Voaite vpm thee O Lcrd^xxd fo he put them to flight,with- 
out ftriking one ftroke: And the like experience had Anar-ia* 
and his brethren , who did , rather then fall downe before 
Nebn(hadnez.^4rs golden Image, offer themfelues to the fiery 
fornace, being feauen times hotter, then at other times, be- 
caufe they knew that God was able to deliuer them , and fo 
cCczptd vntouched of the fire. What ihould I further fpeafcc 
oilAacob, [ofepb y Danie!,the Prophets and Apoftles? Was there 
euer any that trufted hi the Lord in vaine ? No verily, exa- 
mine all hiftories and you fhall finde Hone : But contrariwife, 
Martyrs reioycing againft their cxpofing vnto wilde beafts, 
vpon tormenting racks , and in the middeft of fiery flames, 
and oftentimes faued out of ftrong prifons , and the very j 
iawes of death : innocent foules wonderfully iuftified , and j 
their aduerfaries ftiamcd;mendiftre{Ted,and almoft famiflied, 
miraculoufly prouided for , and whole Nations vniuftly at- 
tempted by the proud enemy , with helpe from Heauen deli- 
aefed, and their enemies confounded, and alithis,when they 
haue put their traftin the Lord. 

Laftly , can it enter into any reafonablefbule to thinke that 
hee had n^cd to pray to any oth: r fauing to the Lord onely ? 
feeing he alone can thus powerfully faue, and necdeth no hel- 
per. Indeed, when we feeke fuccour from humane wit,coun- 
fell, ftrength, friends or allies, it is good to make our fide as 
ftrong as we can, by feeking vnto many ; but grofle impiety, 
becaufe wee fhould thus ioyne vnto him , fellowes and 
partners, and thrift fubied (as it were) into the chaire 
of their Prince , when hce alone requireth all our heart, wee 
P 4 fhould 



IP9 



Efay*4.ij 



z Chro.xo. 



Gen. 17. i. 



200 



Tkfrfi Commandement. 



Ccnt.13. 



iloh.2.2. 



Rom. 10. 



lohn 17- 



Heb.ir. 



ftould giue roome to others , a thoufand times inferiour to 
him : when he commandeth, that we fhould ferue himonely 
and worfriip him, we fhould facnlegioufly communicate our 
feruice vnto creatures alfo. Neither doth it helpe, which is 
alledged , that we doe not ioyne the creature with the Crea- 
tor,^ only vfe him in his place, being neere and deare vnto 
the Lordjthat through his mediation , we may the rather be 
accepted : for God is not like earthly Princes, vnto whom a 
poore fubieel: vfually cannot haue acceffe , without the helpe 
of fome necre about him, or if he be, he is like vnto the beft 
onely , fuch as the Emperour Rodulph was, anno 1 273. who 
was wont to fay to rhofeabout him, Cjiue leauef pray you y and 
roome , to my fibietls to come vnto mee , fir IW as not therefore 
made Emperour, that I fhould be fhut vpfirom men, as it Were in a 
chefi. So the Lord would haue vs at any time to come vnto 
his owne Maiefty , and whereas this is ilandercd with the 
name of prefumption , let not any word or fiilable tending 
hereunto, bee {hewed in all the Scriptures,and then wee will 
yeeldittobefoalfo , but fure it is that all things there,found 
to the contrary , that God is very gratious to all that feekc 
vnto him,without the helpe of Aduocates. Or if w e need an 
Adiiocate (as fure wee doe^ fuch an one as partaketh both na- 
tures) we haue one appointed vs , 'lefus Chrift the righteous, 
Who u the propitiation of our fins : and therefore I am fure, that 
fuch as flye to others in auoyding fuppofed prefumption, doc 
incur yery damnable iuperftition. 

Now we cannot/thus fet vp the Lord vet in our h&itl»vb- 
leffe we know him, according to that, How/ba/l they calivpon 
him 3 of whom they heard not ? So, how fhallwepray vnto him, 
whom wee know not ? How (hail wee loue him and truft in 
him ? Ignoti mtllacupido: There is no defire of a thing vnktiotvne : 
wee will neuer take any paines in feruing the Lord , vnkflfe 
we know him. For this caufe is ignorance fo much exclaimed 
againft, and the knowledge of God fo highly commencfed,as 
that it is faid to bee life eternal!. Wherefore wee mutt alfo 
endeauour our felues in this as the foundation of all , feeing 
hec that commeth Qnto Cjod , mu ft fir ft know What Cjod is. But 
concerning this, weefhall not need to adde any more in this 
place, 



dgainfl Atkifrte. 



201 



place, becaufe it hath bcenc already handled in the fixth Que- 
ftionvnder the title: what god is. 

£ueft. 56. What are wee forbidden in this Com- 
mandement i 

Anfw. Fir ft Atheifme : Which is the acknowledgement of no 
god. Secondly , ignorance ; Which is the neglecl of the knowledge 
of God, or ofhus Word. Thirdly ,prophaneJfe ; Which is a regardlef- 
neffe of God, and of his Wor/bipjhat is, prayer .hearing of the Word, 
andreceiuing of the Sacraments. Fourthly ,in Idolatry ; Which is, 
the giving of gods Worfbtp vnto creatures, by praying vnto them, 
trnfting in them, or fet ting our heart svpon them. 

Explan. After the duty, hcere follow the vices and (innes 
againft this Commandement , not all , but the principall, 
which hauealfo other branches fpringing from them. The 
rirftand maine breach of this Commandement, that ftriketh 
at the very head, is Atheiine, a monfter in nature , whereby 
the creature rifeth againft the Creator, not as the men of 
Babcll, to ftop the patfage of his Judgements , but vnlikc to 
all men, to difanull him,and to make him without being, who 
giueth being to all ; to pull him cut of his Throne , and to 
leaue him no authoiiry, who is aboue Kings and Princes, and 
to put downe his power ,who alone by his power vpholdeth 
all things, and in whom oneiy we hue and moue. Yet inch a 
finne as tfiis there is amongft monflrous and vnnaturallmen, 
and that not oneiy amongft fome barbarous people in profef- 
fion , which is the heightof Atheifmc , but euen kcrctly in 
the heart , with which kinde many are infected euen vnder 
the Gofpell. And this is , when men doe but in their hearts 
imagine that it is all vanity, which is fpoken of Gcd, or that 
there is no fuch God as the Word doth defcribe vnto vs. 

Thus there be fun-lry forts of heart- Atheifmc; as flrft that 
which T>auid complainethof in the Pfalme; The foolehath 
faidin his heart that there is no god. Which is , when men 
through a felfc-conceitednefTe, afte\ft to bee wifer then all the 
world, doe hold this, that there is a God, not really, but'in 
opinion or [hew, being an Idle Scar-crow, ft oneiy to keepe 
fimple perfons in awe, by thefe their reaching imaginations, 
prouing 



V'tcesftT' 
hidden in 
tbu Com- 
mander 
ment» 
j. Br each by 
Atheifme* 



The dwers 
l^ndcs of 
Atheifme t 
Pfal.X4.x. 



202 



Mali©*. 



Tbcfirft Commwdement. 



A&s 17. 



Pfal.io 3, 



lob ti. 
i».3- 

Zcph.T.n 



iloh.raj 



i.BredcbU 
by l£m- 
rdncc. 



prouing themfelu es mod fimple and foolifli of all other. For, 
what greater folly can there bee, then to haue the vnderfhn- 
dtng blinded more then bruit beads , whofe eyes doe looke 
vnto God, and fo receiue their food in due feafon ? but thefe 
being dayly fed, and cloathed by the fame God, are not able 
to fee (b farre, as to him that reacheth out the hand of proui- 
dence continually to fuftainethem. O jfigyptiacall darke- 
neffe, with which they are befet which neuer befell any that 
were left vnto nature onely , except Epicures and Belly- 
gods, that lay ouer-whelme,d in the bottomeof pteafures 
gulft : all others fcorned to be Atheifts,and rather, then vnto 
none, did facrifice to the vnknowne God, as wee may fee by 
the Athenians. 

A fecond heart- Atheifme is, to conceiue otherwifeof 
Godjthen he hath rcuealed himfelfein his Word : for,what- 
foeuer is there fpoken of God, fuch an one hee is, yea, euery 
attribute of God is God , fo that the heart concerning a God 
without any of thefe is guilty of Atheifme. Now the attri- 
butes of God are mercy, power, iuftice,prefence,wifedome, 
and holineffe , all infinite , and in the higheft degree : fo that 
hee which goeth on in finne , and blefleth himfelfe with the 
couetous:hee which flattereth himfelfe with a conceit of 
Gods abfence, farre abo::e in the Heauens, and couered-with 
the clouds, with the wicked againft whom fob (harpneth his 
tongue : and he which kiffeth his hand in fccret,& (acrificeth 
to his nets in his-profperity, prayfing his owne diligence and 
induftry, with the wicked ones otZephanies time, afcribing 
I neither good nor euill to the Lord, he 1 fay, hath an heart pof- 
feffed of Atheifme. And hence anfeth alfoa third Atheifme, 
when any (hall conceiue otherwife of God , in regard of the 
perfons in the God-head, w*. denying cither the Sonne, or 
Holy Ghoft , as Turkes and lewes : for hee that hath not the 
SonnCyHcither hath he the Father, and then muft needes bee an 
Atheift , as by the fame reafon he is, that hath not the Holy 
Ghofl:. For the ground of this truth there is a God:Sce aboue 
vnder the fixth Qaeftioiv 

The fecond breach of this Commandement , is by igno- 
rance, which is the very next dore to Atheifme, becaufe, that 

where 



Againjl Atbeifme. 



203 



where ignorance preuaileth,tberc can be but a poore deale of 
loue, little confidence, and fimple fcruicc done vnto the Lord. 
This ignorance is fometime fimple , and fcmctime affected. 
Simple ignorance, when the meanes of knowledge bee wan- 
ting,either within a man,trk re being dulneflfe and want of ca- 
pacities or without, there being no virion, prophefying fai- 
ling, preaching coldly, or feldome exerciied sand this excu- 
feth not fimple people, thusliuing in ignorance , if they doe Lukcn. 
things worthy of ftripes , for they (hall notwithstanding bee j 
beaten; et*en -where vifion f a%le~ h : the ptoflcperijb. But if there be Ezech.3, 
fault in the Watchmen, their blood (hall alio be required at 
their hands. Neither ought this to fceme ftrange , confide- 
ring that natural! vifible mcanes,the Heauens, Sun,and Stars, 
doe reueale to the confidence ,the inuifible God-head, power, 
wifedome,and goodnefle,thatalimay be without excufe. Af- 
fected ignorance is,w hen there is no fault in the meanes wan- 
ting , but people are content to be ignorant , euen vnder the 
meanes, that they may fume the more freely, pretending that 
they are not bookc-learned,wantIeafure,and haue bufinefle e- j 
nough, both to toyle & ftudy for neceffary bodily fuflenance, ! 
And this was the ignorance of the Jewes, who told Szjechiel, Eacchj. 
that they would not heare nor obey,& of whom Chrift iaith, j Iohn *' S9 
that hght Wat come into the 'ft or Id, but men lotteddarkenefie more 
thenhght : but what faith he of fuch ? Verely, Thu u the con- 
demnation of the World, for he that doth good,loueth the light ,and 
commeth vnto it. And this is verified at this day, for as poore 
and as vnlearned as any that vie thefe pretences , come to the 
light of Gods word, and are bieffed with much diuine know- 
ledge,and areneucra whit thcilat her from meanes offuften- 
tation heere neither. 

Yea, if- all theie naturalls were notblinde > they would 
fee that man I'tneth not by bread only , but by ettery Word thai pro- 
ceeded) out of the month of God, If following this excellent 
light werefome hinderance for the world,yet they would fee 
that it were to aduantage, feeing the one is but food that pe- 
rifheth , the other food that indure^h to eternal! life. Which I 
doe not therfore ipeake to fauour or incourage poort foules, 
inleauing the workes of their calling, and gadding vp and 

downe 



Matth.4- 



204 



Amos 8 1 



The firji Commandetnent \ 



Obktt. 



SoL 



i Cor.i.14- 



ObUZl. 2« 



downe to follow Serm ms, far off, to the pinching of them- 
felues,wiues and children : I doe rather pitie fuck, and aduife 
them to confider what t heLord biddeth them remember,^, 
to keepe holy the Sabboth , and in the fixe dayes to doe all 
which they haue to doe, considering that there is now no fa- 
mine of hearing Gods Word, in which there fhould be need 
of wandering vntill faintnes;but great plenty,for which his 
name bee bleffed and praifed for euer. Let fuch therefore 
continue their deuotion,but not wrack it without reafon, in 
trauelling after mens perfons, a thing too vfuall in many 
places now adayes, neither yet grow fo remifTeasto negleft 
good husbandry for the foule,of reading, meditarion,prayer x 
and hearing Sermons , when opportunitie is offered and al- 
lowed by authontie. And for the other that fet fo light by 
diuine knowledge,whatfoeuer their pretexts be,they are but 
as fig-leaues to couer their foules nakedneffe , they (hall not- 
withftanding bee found out , and placed in the next ranke to 
Atheifts at the laft day. 

They fay, what needeth fo much ftudying,and hearing,can 
all the Preachers lay more then this : Loue God aboue alJ,and 
thy neighbour as thy felfe ? And beleeuein Iefus Chrift with 
all thy heart? But oh louers of folly, and delimiters in blind- 
neflfe , bee there not alfo for all trades and profeflion certaine 
generall (hort rules,which all know, but all are not therefore 
of knowledge enough for the fame trades : they had need, we 
grant notwithstanding, to bee trained vp many yeares,and to 
haue a long time to be acquainted with the myfteries therof : 
and fhal we then be fo bafely conceited of the Chriftian pro- 
feflion , as to thinke that a little fuperrlciall knowledge of 
thefc generalities is fuflicient to make a tradefman in this 
kind, efpecially confidering that the myfteries here bee farre 
exceeding,and we haue nothing this way naturally , but as we 
are taught of the fpint,neither doe we know, but when- we 
hauecxperience,accordingtothatof the Pfalmift : Cometaftc 
and fee how good the Lord is. 

But they fay further/The more knowledge,the lcflTe grace; 
the further from fimplicitie in dealings , and the nearer to 
cunning knauery. 

Thou 



dgainjl Ignorance* 



Thou art deceiued (O man) whofoeuer thou art,that goeft 
about thus to difgrace that which the Lord will honour ; it 
is not Chriftian Knowledge of God , and of his wayes, that 
maketha man thus vnlike a Chriftian , but the corruption of 
naturc,and Satans wilineffe, mifguiding fome to hypocrifie. 
Such, to vfe the pharfe of the Apoftle, know nothing , as they 
ought to knorv , they haue none experience feafoning the 
heart, but iome borrowed words of wiiedome, tipping the 
tongue , and aftecLed carriage and gefture of landity and aur- 
fterity, where with ibme feeke to catch oihers with ad mint* 
tion. Yet good meanesand meafure of knowledge is not to be 
condemned nor contemned , becauie fome (perhaps) make a 
maske of it to cloath their ovvne impieties*?. Wine and other 
good liquor is not therefore auoyded, becaufe diftemper fol- 
ioweth v when it meeteth with light braines : neither is hu- 
nnne learning condemned, becauie fome great proficients 
this way,haue beere moft aduerfe to Chriftianity. 

But they fay further, ignorance is the mother of deuotion, 
there is honeftcft dealing among fuch , and more feare of of- 
fending. 

It is true indeed, it is the mother of Popifli deuotion, who 
yet require knowledge of the grounds of- Religion , but not 
to meddle any further, becauie it is dangerous to their flare ; 
and as our Sauiour Chrift faid of Publicans and (inners, fo 
may we truly fay,that wicked ,and prophane perfons fhal en- 
ter into heauen,and thefe hone ft dealers be fhut out ofdoores, 
vU. if they hearken to the voyce of wifedome,thefepleafing 
themfelues in their cftaicand delighting in folly. 

The third breach orchis Command' ment is prophannefTe, 
which is a regardlefneffeof God y when a man being about 
any villanv , remembreth not, orcareth ntrt that heeisin 
Godspre(ence,but rufluth vnto it as Sfet hoyk intothe battle, 
or as a Lyon ieekiughis prey goeth on, not being daunted by 
any lets In the way , and a regardle-'ntfleof the worship of 
God, which is, when Prayer, Word, and Sacraments are not v- 
{<:d atall,or without all reuerence, as if fome ftage-play were 
acTed,or fome old wines tale told. But to dealt more ftricliy 
with this finncjitharh the beginning from E[ah> -whom God 
hated;, 



205 
Id. 



2. Cor. 8. 



ObicEt. 



Sol. 



3. Breach. 
Vrophane- 

ntffc. 



206 



Heb. 



u.r 



E&7** 



Prou. i. 



r. King. 1 9. 



Arts 4/ 



OptnA' 
Cent 15. 



The firfi Comnundement* 



hated,aswitnefleththe Apoftle, faying, Let there bee no firnu 
cator, erpropkaneperfon, as E&ntoho fir one portion of meat* 
fildhi* birth-right. It marketh that the perfons infected heere- 
with , preferre any fmall worldly thing either of pleafure or 
profit before heauenly things* And this finne (hevveth it felfe ! 
many wayes. 

Firft, byliuing fecurely in openfinnes, being without 
fliame, or regard of God or man, as the le wes were accufed 
by the Prophet , faying , They declare their fimies as- Sodome, 
they hide them not, iuii as if he fhould defcribe the drunkards, 
and defperate fwaggerers of thefe times , for what doe they 
clfe, but make their liues a trade of finning , as if this were 
the end for which they were borne into the world ? What 
doe they elfe, but as much as in them lyeth, difcouraging all 
men from following the Lord, proftitute both themfelues & 
others,to Beliali ? whofoeuer loueth his ownefoule,will take 
heed of ioyning with them, what pleafure foeuer they vaine- 
ly promife to their aflbciates , as the thiefe doth all riches to 
nis partners. 

Secondly, by brutifli lining , without all practice of deuo- 
tion,littleor no praying, reading,or meditation vpon the ho- 
ly ScriptureSjif outward duties be performed in the Church, 
it is with fuch irkfbmneffc, and diftafte in fome, as that they 
are glad when they are at an end. 

Thirdly, by following and profeffing one Religion, as 
that there is a difpofition, if need requires, vn f o a contrary ; 
this is by Eliah termed , halting betwixt two opinions , betwixt 
Cjodand r Bad i i\\& the Lord had rather that men fhould follow 
Baal altogether, then to follow him thus fuL wayes. A pro- 
phane heart caufeth this, for where it is otherwife, there is 
the conftancie of the Apoftles , It is better to obey God than 
man. Which conftancie was heroically renewed by a noble 
man in Germany in this laft age , who is worthy etcrnall 
fame : It was Henry brother to Cjeorgc Duke of Mefnia, vnto 
whom the faid (ytorge fent,lying vpon his death-bed,to offer, 
vnto him the inheritance of his Dukedome, with all his 
plate, icwels and treafure, if fo bee hee would promife to de- 
fend the Romane Religion : but he returned this anfwer vn- 
to 



AgAtnft Projfhanmejjc. 



to his Meffengers, this your EmbsfTage feemcth to refemble 
that offer of Satan vnto Chrift, All theje Wiilfgtue theejftkoK 
Vvtltfall down* and tyorjhip me. And v nleiTe a man be thuj> reio- 
luteinhis profeflion, how can the Lord loue fuch a fickle 
turne-coat ? But (ureiy he hateth the prophane ; and though 
they fliall hereafter ieeke his bletfing with teares , hee will 
fliew himielfe vnflexible, as Ifaac did to £fau, and (end them 
away d ileum for ted. 

1 he fourth breach of this commandemeatis, inward Ido- 
latry ,or of the heart, when creatures are there let vp,where 
only is the roome of the Creator. And this is rirft by lone, 
ioy , and delight of the heart without meaiure : fcr thi's the 
co'uetous man is an Idolater , becaufe his chiefe delight is in 
his gold , and worldly pclfe ; and the Pfaimift giueth vs war- 
ning hevcot faying,/ f riches i/*creafe y r et not thine heart thereon: 
thus alio is the Epicure an Idolater, for that heloueth his bel- 
ly, bispleaiure, bis eafe aboue all things, hisftudy is how to 
prouide for this, he fpareth no cod this way, he is onely then 
at his hearts cafe, when hefpendeth his time in eating,drink- 
ing,and being merry, like the foolein the Gofpel ; for of fuch 
the Apoftle izitbyTheirgodts their bettj,thcirenu is damnation^ 
& thus laftly, the proud perfbn, whofe delight is in himfelfe, 
his wit, his beauty and comlinelTc, or the height of his place, 
is an Idolater : wherforc the Prophet giueth warning againft 
all thefe;L*f not the firong man glory in hu ftrength y ncrthe ypife 
man in his ^iftdome : and proud Nebuchadnezzar was caft 
forth among the wild beads , for example to all that are con- 
ceited of their greatnefle. 

And hereunto may bee referred Parents cockering their 
chiidren,through immoderate loue towards them ; when Fa- 
ther Ely did thus,he was faid to loue and honoux his children 
more then God, for which fuch iudgements were threatned 
to fall srpon him,as that he which ftiould heare of them both 
his cares fhould tingle. And the. like may they feare, which 
make Idolsof their children , -and in no cafe canindureto 
giue them correction. And heere may bee alfo numbred in 
gtnerall iuch as loue their owne wills more then Gods holy 
wilhfor that if apriuate offence bee committed againft them, 
'' they 



207 



^Breach. 

Itnvard 
idolatry. 



Pial.62.io. 



Luke J<*. 
Phil.3.18. 



i.Sam.i. 



20S 



The firfr Gommandement, 



they fall into a great rage , and feeke reuenge ; but if againft 
God,tbey are meanly ,or notat all moned, they honour them- 
felues more then God. 

2. Thecreature is fet in the roome of the Creator,by truft, 
and confidence, whereby the creature is fo relyed vpon , as 
that with it there is totall afllirance and no feare : but if 
it be wanting,nothing but feare, and mournefull defpaire,and 
thus thecouetous man is the fecond time an Idolater,becaufe 
when his fearnes and ftore-houfes bee full of goods,hee chea- 
rcth vp his foule , and biddeth it be merry , his heart telleth 
him, that in his need, the wedge of gold will come and helpe 
him : but if by any cafualty thefe things faile him he hath no 
comfort, no reft, butpineth away, and walkethaboutlike a 
fliadow,as though his life confided in his goods. Thus they 
which truft in men,are idolaters ; and the people of Ifrael are 
often ftiarply reprooued for fo doing, the Prophet fometime 
threatning them for their more grofle outward idohttry, 
fometime for this more fecret and inward, by trufting in the 
King of iEgypt , and Ethiopia. *Dauid was alfo infected 
heere with , when he caufed his people to be numbred ; and all 
fiich amongftvs, as wholly and meerely truft in the great 
forces of Vnited Nations , or helpc from beyond the Seas in 
the day of battell. Vnto thefe may be added , fuch as impe- 
riouflyand tyrannoufly beare themfelues vpon Princes and 
great perfons being their fauourites, as //**»*» did, and 
therefore there is none end of their infolencies : and alfo 
fuch as truft to Hodes, and weapons , fhips and caftles, and 
other furniture for the warres ; none are fo bold as thefe in 
the time of peace , and none fo forfaken in the day of danger, 
and fo cowardly ; and the reafon is , becaufe their God , in 
whom they trufted,the arme of flefli,appeareth to be a vaine 
thing to faue a man. Laft and worft of all are Witches and 
Wizards , and all fuch as feeke vnto them in their flcknc fie, 
or loffes,triefe are cxpreffe Idolaters , haue palpably changed 
their Godjand therefore the true God hath commanded,that ; 
they fhould not bee fuffered to liue. They fet vp his grcateft I 
enemy the Dcuill , and theleaft offenders this way doe in ef- ' 
feci fay to the blacke fiend of helI,come and helpe vs. W hich | 

______ ( Lord) i 



Againfl inward idolatry , 



209 



( Lord ) open their eyes to fee, that run daily to thefe (inifter 
meanes, from God to Satan, that they may be finally deliue- 
red from Satin. 

3 . The Creature is Uftly fet in the roome of the Creator, 
by praying vnco it : for it muft hereby bee fuppofed to bee e- 
uery where,or to be able to heare at the leaft, vvherefoeuer it 
is called vpon;and this only can the Lord doe , for it is a pro- 
perty of the infinite alone. Wherefore wbofoeuer calleth vp- 
on Saint or Angel, fetteth vp the fame as infinite , and fo ma- 
keth a God thereof. 

Thus then they of the Church of Rome cannot fliift but be 
Idolaters, whatlbeuer they alledge of the glaffe of the Trini* 
tie,as reprefenting to thofe in heauen , all things done heere 
vpon earth;for who euer told them of fuch a thing ? what re- 
uclation haue they for it ? Or if fuch a thing were certaine, 
what warrant isthere of lifting vp the heart,the very Ejfe of 
praycr,and a worfhip due onely to their Lord and ours? what 
warrant , I fay , of doing this vnto them? feeing the King 
would thinke his fubie&s made his fellowes, and greatly dif- 
daine,if in his prefence we (hould firft kneele, and put vp our 
petitions vnto them,and then vnto himfelfe. For the Papifts 
doe much worfe,praying oftentimes to the virgin Marj,tet~ 
ting the Lord to ftand by as it were a cypher. 

J&ft. 57. Whence is the reafon of this Comman- 
dement taken C 

Anfw. Both from the equity ofit^ecaufe he is the Lord our (]od 
and none other , and alfo from the benefits be flowed vpon vs , in 
bringing vs out of the bondage andthraldome of the demll. 

£xp/a». The (ins againft this law being fo great , and the 
duties fo neceffary aboue all others,great need there was,that 1 this Com- 
it fhould bee fortified by ftrong reafons : and therefore the mande- 
Lord hath not omitted to vfe thefe , although out of hisau- ment ' 
thoritiehee might haue commaunded, and with threatnings | 
haue compelled vs vnto the obedience of his will. Which 
teachethvs firft, how vnexcufable mcr areliuinginfinne, 
there being no meanes to draw them to a ertuous, and holy 
courfe of lire omitted: for firft, itisreueaLd, whattheLord 
Q_ would 



210 



The fir ft Coram An dement, 



l. Reap 



Ro.Ti.i.ao. 



iReaf. 



would haue vs to doe, then haue we his abfolute ccmmaund 
with which no man can difpeneejand laftly ,tnoft forcible rea- 
Ibris to mooue vs, as we are not bruit beafts , but reafonable 
foules. 

Againe, this fame teacheth the feruantsof God, the Mini- 
ftcr s of bis word , net to handle it negligently , but to ftudy 
for the apteft,and beft reafons, whervvith it may be more in- 
forced, and hi lined vpon the hearers , btcaufe God himfelfe 
ruth vouchfafed thus to doe, and the other remifL handling 
of Gods word is , as the laying of twigs without bird-lime, 
the catting of a net into the water, without weights to prcfie 
it dpwne. O let vs ftudy then to deale rnoft workman-iiI<.e,as 
diuine Artifts 5 neither playing with texts, and multiplying 
Tautologies , to the wearying of the hearers , for want of 
paines, bur let vs ftudy with eiudent demonftrations, and ar- j 
guments of the Spirit,to ccnuince mens confc iencts of finne, 
that they may be afhamed, aud ceale heere-from ; and of the 
truth,tbat they may come to be firmJy grounded herem,and 
followers of it. 

The reafons of this Commandementare two : Firft, from 
common equitie , lam the Lord thy God: Euery one is eafily 
yeelded vnto, when hechallengeth but his due : but in requi- 
ring you to haue me for your God,and none other,I chalenge 
but my due, fir I am the Lordthj god, that is,I only am fuch : 
therefore yee may eafily yrcld this vnto mee; and yee fhall 
deale rnoft vniuftly , and contrary to all equity , if yee yeeld 
not to haue none other Cjodsbxtme. There is nothing heere to 
be further proued, but that the Ifraelites,andail we haue dai- 
ly experience o^viz.. that the Lord is God only : they had ex- 
perience o( it, when all the gods of the heathen, were not a- 
bletoftand againft him alone: and the vjfible rnoft goodly 
creatures of the hea.cns and earth doe teach vs no kffe euery 
day, but that the infinite power and wiledome, which made 
the m all, is the onely God of the whole world, and this is Ie- 
botiab the Lord,whofe very name, tflenccjor bcing,doth im- 
ply no kffe , but that he alone hath being of himfeife, and gi- 
ucth being to all other things. 

The ftcond reafon is taken from the benefits beftowed vp- 

cn 



211 



Hcb.a. 



The Reasons. 

on his people, Which haue brought thee out of the land of Egypt, 
oHt of the hoafe of bondage : W men Egypt was a type ot Sa- 
tans kingdom e, vnto whom we were ail m bondage, till the 
Lord by his Chrift came and ddiuered vs. Now it is an vn- 
thankfull part , as if the Lord mould haue faid , not to make 
him thy Lord, and Soucraignc oaeiy, vnto whom alone thou 
art beholding for thy treedome, who hath dtliaered thee, 
when as before thou wcrtailaue , and vnder har^s bondage : 
but it thou dtny to make mee chy Lord and God , thou (halt 
(hew thy ielfe thus vnthankrull,becaufethat L alone hauede- 
liucred thee, when as before thou wert in flauery, therefore 
thou [bait haue none other Cjods but mee. Here ah things are 
moft plawe both to the ifYae res, and vnto vs : they were in 
Egypt vnder c Pharaoh and queftionlefle they did there feme 
other Gods, yet ir profited not, but ftill they were in fore 
pondage , toviing continually in making brick t f >r "Tha^aohs 
buildings,they had taskt -matters ouer them mUtrigoroufly 
wxafling,that they fhould doe their lhntes,anJ not ipai ing to 
beate tbeoi when they railed ; and which was molt grieuous 
ot'alljtheir male children were appoynted vnto tne (laughter, 
(o (bone as they were borne, which did iirikc them as much, 
as concinuall tormenting with (Words m their (ides, But 
when through the greatnefle of their gricfe , the voyce of 
their cry came vp to Heauen, the L( rd lent Mofcs and Aaron 
with fignes and wonders to deliuer them , and by his iudge- 
ments lo fubdued Pharaohshaxd. heart,that he was glad to let 
them goe \ and when he was againe hardened , aiu. fallowed 
with his forces to bring them backe , the Lord diiiided the 
red Sea, and let them thorow, but drowned their enemies in 
the bottome of the deepe. 

Agame,for vs of the Gentik s , when we were in bondage 
vnto Sacan,who did imploy vs in fil-cliy workes, which it is a 
(}?ametofpcake,and had power ouer our le-ues and children, 
(o that wee were all but dead men , dead in (innes , and .con- 
demned to death euerlafting : when wee were, I fay, in this 
fcarefulleftate, the Lordfent his owne Son in the fkfh, who 
mthecioflfeouercame , and triumphed ouer che deuiil , and 
made vs rrte,yea,fonnesand heircs vnto God the Father, of a 

Q^2 king- 



Exod.}.4. 



Col.2.14. 



212 



Tkefecond Commandement. 



V'tCttfoT- 
btcUcn in 
this Com- 

ZH4H(k' 

ment. 



kingdome in heauenly places. If therefore thou doeft either 
reuerence the Commander, the moft high & mighty,if equi- 
tie be of any force with thee, to giue cuery one his due, and 
if thou abhcrre the infamous note of ingratitude: then trem- 
ble to fliew any difloyalty any way to the Lord , bee afhamed 
to deny the beft of all his due , and ftudy by all meanesto 
fhew thy felfe thankefull for lb great benefits. Deny not 
him that gaue thee beeing, with the Atheift ; neglecl not di- 
uine knowledge , with the ignorant ; bee not loofely minded 
towards Gods worlhip, with the prophane ; rob not God of 
his honour with the Couetous, Epicures, Selfe-louers, and 
Papifts ; but giue vnto the Lord , the lone of all thy heart, 
feare him aboue all, put thy whole trull in his holy name,and 
make thy prayers vnto him onely. 

J&ejl. 58. In which words is the fecond Com- 
mandement,and which is the reafon i 

Anfw. The fecond Commencement is ; The u fait not make 
to thjfelfi Any grauen image, nor the likenes of any thing that is in 
heauen aboue 3 or in the earth beneath , erin the Water vnder the 
earth y thou fait not bow downe to them , nor Worjhip them. The 
reafon is. Tor I the Lord thy Qod am a iealotu Cjod,and vijit the 
finnes of the fathers vpon the children vnto the third and fourth 
generation of them that hate mee, and /hew mercy vnto thoufands, 
of them that hue me, and keepe my commandements. 

Slwft* 59. What are wee forbidden in this Com- 
naandement i 

Anfw. esf II outward fdofatry, Which is, firfi, by making the 
Image of (jod, or of any creature, to bee W or flipped : fecondly, by 
falling downe be fire any Image : thirdly , by feruing god accor- 
ding to our owne phantafies. 

Explan. This Commandement being negatiue , wee doe 
firft begin with the vice forbidden, which is outward Idola- 
try, euery corruption in the outward duties of Gods feruice, 
image-making,and imagoworfhipping, are onety named, to 
make it the more odious. And wee call it Idolatry , becaufe 
this word (ignifieth a feruing , or worshipping of Idols , or 
. ' Images, 



Outward Idolatry. 



213 



images, which in Greeke arc all one, the word Englifhed I- 
dols,ilgnifying a (hew,reprefentation or likenefTe ; the word 
Englifhed Image, fignifying a liuely pi&ure, or portraiture : 
now this Idolatry is againe fubdiuided. 

The firft is , the making or Images robee worfhipped, of 
things in Heauen, cither of God, who fitteth in Heauen,as in 
his Throne, or of his holy Angels ana Saints, which giue at- 
tendance about his Throne. Or all thefe , the Image of the 
Lord is (imply forbidden, as it is further illuftrated by other 
places of Scripture , the making heereof may not in any wile 
be attempted. 

1 . Becaufe it is impoflible, as the Lord himfelfe fignifleth 
by his Prophet,laying ; To VvhomnorvVeMye Uken mee , that I 
fan Id be tike htm, faith the holy One * Hejitteth vpm the circle of 
the earth ,and the inhabitants thereof are as graffe hoppers; hejprea- 
deth out the heauens as 4 curtaine , and firetcheth them out as 4 
tent to dwelt in. Looke into the Chapter ,and ye lhall fee,how 
greatly the Lord difdaineth both the worke & the workman: 
and good reafon, feeing euery Imigeof the God head, is a do- 
clrine of vanity, and though molt cunoufly polifhed, yet a vz- 
ryfloc\e, yea, it is a teacher oUyes. An earthly King,or great 
perfon would ftomacke it much , if a paultry Paynter fhould 
prefume to fet foorth his perfon in bale colours, without any 
apparance of royalty or nobility , with a S wines head , and a 
Pigmecs body : and much more then will the Lord, if by any 
Image man (hail dare to let him forth,for he muft needs be as 
much belyed, and as greatly abufed, in being pourtrayted by 
any human (hape , he being immenfeand infinitely glorious, 
this bafe , and not the tenne thoufandth poynt of his perfon. 
Wherefore well might the Apoftle fay, that Wee ought not to 
thinke the Cjod-head to bee like vntogoidorfeluer, or ft one, grauen 
by the art or inuentionofman m 

2. Becaufe wee haue an exprefle commaund to the contra- 
rie : Tuhe goodheedvntoyour Jdni ( m\\ the Lord by Mofes) 
for ye e f aw no Image in the day When the Lord pake vnto you in 
Hereby out of the midft f the fire , that yee corrupt not your felues, 
and make you a grauen Image, &c. neurit r can there any tole- 
ration be found heereof, reprcfenting Goa by the Image of a 



<u 



man, 



Them<t{ing 
of Images 
19 be wor- 
Ppped. 



iKeaf 
Efo 40 25*. 
Vcrfen. 



Tcre.108. 
Heb.2.1*. 



Afts 17.19. 



2 Reafi. 
Deut. 4.1*1 



214 



Rom.r.23. 



Exod. 15.24 
Cha.34.j3 



The fccond Commandement, 



iReaf 



Exod.32. 



Vcrfej. 



man,for that the likenes of other baft r creatures, is only ex- 
preffed, feeing Saint Tan I, in reckoning vp the images of the 
Heathen , faith , in way of reproofe , t hot they turned the 
Image of the incorruptible God, intothe image of corrup- 
tible man. Moreouer , the Lord hath not onely forbidden to 
make images, but hathalfoftraightiy charged, that they bee 
pulLd dovvne,and broken in pieces. In the bookeqf Exodus 
he faith , Thonfbalt vtterly overthrow, andbre^ in pieces their 
images. And againe, Te [hall onerthrow their di arsj?reahe their 
images in pieces >& cut downe their grotics. And when any Kitfg 
otherwife well afre<5ted 3 hath bin negligent herein, he is bran- 
ded with it.as with a note of difgracc,7^tf high places remained 
jctinhiidayes. \ 

Thirdly, becaufe the Lord is wonderfully prouoked by I- 
mages. When the golden Calues were fet vp in L/Hojes ab- 
fence, how grieuoufly did he take it ? how much moued was 
he with it?how hardly could he hold his hands from deftroy- 
ing all the people? certainly he was neuer more moued to in- 
dignation,then by this bafe idolatry. If any fhall lay, that his 
anger was not, becaule they would make fome remembrance 
of the true God , but for that they afenbed their deliuerance 
to the Egyptian gods,wbich were wont to be fet forth vnder 
thefe likenefles. I anfwer; that without doubt they intended 
hereby to fet forth the true God;and becaufe their ignorance 
could not better deuife how to doe it, they did it by the fimi- 
litude of calues, the chiefe gods of the Egyptians, amongft 
whom they had liued.For firft,they could not be fo fimple,as 
to thinke any worth to be in the Egyptian gods, feeing their 
people had bin wonderfully plagued, and at the laft drowned 
in the fea,and they,their enemies deliuered & fanfld. Againe, 
they proclaime the holy day vnto Jehonah: and laftly,tl ey on- 
ly defire fome vifible thing to go before them, becaufe Mofes 
was a long time abfent from them,who was wont by hispre- 
fence to comfort them, and to be (as it were) the Lords oracle 
vnto them,for which purpofeit fhould feem rather,that they 
would haue the golden Calues, fondly fuppofing, that they 
could not haue Gods prefcnce,vnleffc they had fome outward 
thing, vnto which they might goc with their blind deuotion. 

Fourthly, 



Agamft making of Images. 



Fourthly , becaufe Images haue beene occafions often- 
times of groiTe Idolatry. G$tkon,who had beene a Champion 
of the Lord , yet making a golden Ephcd , procureth the de- 
ftruchon of- his owne houfe, and corrupted all Iirael : for it is 
(aid, that They VtentaVehoorwg after it. The brazen Serpent, 
which was let vp by the Lords owne command , yet turned 
to bee an occalion of Idolatry , fo great is the danger of 
Images. 

Laftly , becaufe it is a thing fcandalous to fuch 5 as be with- 
out, the Iewesand Turkes are hereby hard ned again ft the 
Chriftian religion , when they compare Mofes his Law with 
the practice or Romifh Catholikes , who make (omuch ac- 
count of Images, when the Lord hath put them downe for fo 
great abominations. 

Thus ye iee , that fimply to haue,or to make the Image of 
God , is vtterly vnlavviull , or to make any Image to bee \ 
wor fhipped. Butwemuft here take heed,that we make not 
this Commandemcnt ftricler , then the Lord hath made it, 
to cafta ihare vpon the cohtciences of- men : it is true , that 
as the f mage,fo the Image-maker, & Image- worfhipper are 
alike abominable, and fo be all fuch,as wittingly labour about 
any ornament,or implement, to the fetting forth of Idolatry. 
But God forbid , that euery Image and Image maker, 
fliould bee therefore accounted abominable ; for fo the ex- 
cellent Art of painting, ieruing in liuely colours fo to ex- 
prcfle our friends anient , as if they were euer prefent with 
vs,and picturing many emblemes of Vertue and Vice , for 
ornament and delight, fliould cleane be put downe , and our 
very coyne were vnlawi'nll. 

Therefore here are Hi ft to be excepted, ciuill pictures, for 
the delight and comfort of the beholder : fecondly , allfuch 
asfcrueforiome remembrance, tending to our inftruction, 
for vertue, or vice, 'or wit, policy, difcretion and diligence. 
Thus the old Romans oftlnded not, in paintinga drunken 
man goggle evd,t'oaming at the mouth: thus Time is well pi- ; 
ctured, bald behind , and hairy before: luftice withapaire ' 
offcales, with the hands and eyes (hut, &c. AndJaftly,fuch i 
Images, as lerue tor good remembrances, to ftir vp deuotion 
_'• Q_4 or I 



2IJ 

^Reaf, 

Iudg.s.17. 

iKing.xJ.4 



Pfal.ny.3. 



716 

Iofh.4.11. 
Iofhua 2i. 



Tke fecond Ccmnuindement. 



Kjndof 
idoUtryto 
fall dew *e 
he fore and 
worfhip an 
Image, 



EnfcbMj. 
caj>.\%. 



1 or Chnftian affections, without abufe. Thus Jo/bna fctvp 
t welue ftones on the further fide or Jordan , for a remem- 
brance of the miraculous parting of the waters, uhiiitthe 
people went ouer : and the people that dwelt on the other 
fide of Iordan,f et vp an Altar like that at Ierufalcm , for a re- 
membrance , that they were all one Nation , and ferued one 
God ; and many like monuments were there ot old , tending 
to the fame ends. Of this commemoratiue nature , was the 
vfe of the tranfeunt (igne of the Croffe in baptifme, amongft 
the moft ancient Fathers in the purer times. Nor can I vpon 
dueeonfideration, fee any iuftreafon why the fame mould 
not be fo reputed , as it is now in vfe retainedin the Church 
of England, being intended as a figne meercly monitory, not 
operatiue;that is , as putting vs in mind of our duty and 
profe0ion,not as infufing any f pirituall grace or protedion,or 
making vp any pare of that Sacrament, as imperfect without 
it. I would to God that we all could grow to a like refoiution 
about this ceremony. 

The fecond kind of Idolatry , « is the falling do wne before 
an Image,whether with an intention the better to bee put in 
mind of God, or of any Saint, or by bowing before the image 
to giue worfhip to the thing repreftntcd, or ignorantly only 
according to the tradition of the lathers. For howfoeuer or 
vnder what pretence foeuer, it the knee be rtligioufly bowed 
before any Image, Idolatry is commirred,and this Comman- 
dement broken. And this is fb plainely fct do wne in the ho- 
ly Scriptures, as that, were there no Patrons of this vice, it 
were fuperfluous to fpeake much. But for their fakes ; firft, 
confider the beginning ot this euill , from whom fprang it ? 
from any or the Patriarkes, Prophets,or Apofties? from any 
of the ancient Fathers of the Church, fincethetimeofthe 
Gofpeli ? No verily : but if (jregory Bifhop of Neocxfarea,or 
SftfclriKs may be heard,they will tell you, that the vfe of Ima- 
ges came from the HQtthtiiflehogabalHSijdUxAndcrtScuerus, 
HadriaxM , had firft in their Chappels the Images of tAbr*- 
bam,Me/csand Chrift. 

tfThcodoret and Auguftinc may be hcard,they will tell you, 
that Simon M<*gui firft offered hisowne,and the Image ofi>- 

lene 



Jgairijl Images. 



lene his Concubine,to be worshipped by his followers. If Ic~ 
rom may be heard, he will tell you, that the Cretians, whom 
Paul to Tittu fo much dilgraceth , brought Images firft into 
che Church. Wicked Afarcdlina began the worfhipping of 
the Images of Chrift ,1*49*1, Hemer, Tytbagorat. The filthy 
Gnoiticks worfhipped che Image o^ drift *nd are therefore 
condemned of Ireneut, Irene a moft wicked woman, who 
murdered her owne fonne Conftantine , through a d ef ire of 
raigning, called the fir ft Councell, that gaue any allowance to 
Images, and there her flatterers without all rcafon ordained, 
that Images fhould bee both fet vp and worfhipped. Their 
maine arguments are recorded in the bcoke of Charles the 
Great ; ^»,Legat of the Eaft, (aid, That God made man af- 
ter his owne Image ; therefore it was flt,that there mould be 
Images of God. Another laid ,'1 hat no man lighteth a candle, 
andputteth it vnder a bufhell, therefore Images were to bee 
fet vp in Churches, &c. 

Secondly jConlidcr what foule errors the Patrons of Image- 
worfhipping haue falne into. ^A^mnM faith, Becaufc the 
CrofTeieprecntethChrift, who is God, k is alfo to be wor- 
fhipped vnch d -Mine worfhip. 3 altar mine faith, That (mages 
are properly to be worfhipped. *Az, nut faith, It is the con- 
ftant opinion of our Diuines , that the Image is to be wor- 
fhipped ivith the fame worfhip,wberewith the thing repre- 
sented by it, is worfhipped. Conftantinn*, Bifhop of Con- 
ftance , faid intheforenamed Councell of Nice ; I doe wor- 
ship the holy Images with the fame worlhip , with which I 
worfhip the confubftantiall Trinitie. hhn, the Legate of the 
Eaft, The Image of the King , is the King, and ib the Image 
of God is God,and therefore if any man worfhippeth it with 
the fame worfhip, he finneth not. 

Neither is there crrour herein onely, that they giue the 
worfhip of the mod glorious God, to wood and f tune, to the 
worke of mens hands : but in that they Deifie,& make a God 
(as it were) of euery relique about Chrifts body, the napkin, 
linnen-clothes,&c. Yea,of euery inftrument vfed to torment, 
and teare him vpon the Crofle, as the fpcarc and nailes ; wit- 
nefTe their hymmes made vrjtothem.To the CrofTe they fay, 

O Crux 



217 



Iren.Ub 2, 



Caluin In- 
(Ittjtb.v.c. 
ll.Je&.n. 



Tom. %.<]*. 
if. *rt.$. 

Beltar.eU 
Ecdef 
triumph, 
lib. 2. c- 2. 



2l8 
SeiM \dc 



Cron. 
Crcfii*. 



Pfal.i 



x?- 



T/tf fee end Cowman dement. 



Efay 46.6. 



Gcnjr.4. 



Crtf#, *#<?, $<?.f vmca, ange pijs inftUiamseifcftte don4 veniam : 
that is ; Hayle O Crofle, our onely h©pe,encreafe righteouf- 
ntrtc to the righteous, and giue pardon to the guilty. To the 
Speare they fay ; Ane f err urn triumphal* , intrant pt&Hstuyi- 
tdc, cofltt pandis of} in, Foecu. idata in erf* ore, foelix hafia, nos a T 
more per tefixt,faucia: that is, Haile, triumphant iron, thou 
entring the vitail bread , didd open the doore of the no : O 
thou that wert made iriutfull by hvsbloud,Oh happy Speare, 
wound vs with theloueof him, which was woundedby .thee. 
To the cloth, with which his head was bound^they light two 
Candles,and by theAcoly th it is exhibited to euery one being 
vpon Ins knees to be a<Jored,and reuerently Kiffed, Sec. 
This grofle and palpable erring from the ti -nth, following 
"j vpon the vie or Images , a man would thinke fhould be fuitt- 
cient alone to make Tmage-worflupping odious to ail, but 
onely tofuch , as are giuen ouer to ftrong delations-, to be- 
leeuelyes : for, who would drinke ol that cup , the botteme 
whereof hee teeth to bee fbii of poyfen ? or who woukHie 
dovvne in that channell , the dirnng whereof caufeth a. mod 
horrible dench. 

Thirdly, confider how thev are derided and mocked, that 
.bow before Images. The Pfalmid , tuen as if hee ftiould let 
forth the vanity of babes and children , about thc^ir puppets 
made of clouts, (o doth he defcribt the Heathen ; Their Idols 
arefiluer and gold, mouthes haste they, a djpeake not. ey is and fee 
not , eares and heare not , and nofes and [well not, &c. They are 
Iikevnto them that make them , and fi are aH thty that put thHr 
truji m them : that is , they haue euen as little wit and r^alon 
as they. And EJay mocketh them thus,faying ; *B >th thr Coun~- 
1rey-man,and the Noble-man, boweth himflfe to the Worke of his 
onne hands. And againe ; They bring forth gold out of the pouch, 
and fitter is Weighed in the baliance, they hire a founder, Vvho ma- 
keth thereof a god for them, they carry htmjhey beare htm vpon the 
fhoHlder>and]et him tn his place, &C- 

Fourthly , confider how greatly the worfliippine of I- 
mages or Idols ( for they bee all of one bad <rd brood; harh 
bcene impugned by all holy men from time to time. Iacob, 
when hee had once knowledge > that lome of his houfhold, 

fauourcd, 



Againjl Image-worflupfwg. 



219 



fauoured, and,kept images,hec tookethem away, and hauing 
ready no other meanes to deftroy them, he hid them vnder an 
Oake, where they might neuer come to light againe. Mojes 
was io much moued at the golden calucs,as that he could not 
be quiet , vntill that hee had broken them in pieces , beaten 
them to powder,caufed the people to dnnk them,& deftroy- 
ed three thoufand of- them by the fwordof the Leuites. lofiah 
did burne with fuch zeale againft thtie Idolaters , as that hee 
put them to death , and burnt their bones vpon the altars of 
'Baal. Htzckiah {pared not the very brazen Serpent being 
worfhipped, but brake it in pieces, though at the firft there 
was an holy vie thereof. The Chriftiansof the Primitiue 
Church were at io great defiance with Image-worfhipping, 
that they would not eate of the meate offered to Idols , they 
would rather chufe to die,then that thcworld fhould haue the 
leaft occafionto thinke , that they confented to the worfhip- 
ping of Idols. When the manner was amongft the heathen to 
weare a garland vpon their Emperours birth-day, for the fu- 
perftitious honoring of him : the Chriftians hauing garlands 
offered them, carried them in their hands, and refufed to put 
them vpon their heads ; and being assed the reafon; becaufe, 
hid they, we a^e Chriftians : and thus they indangered their 
liues, <s wimefTeth Termltian, who wrote his book de Corona 
mihWytfthe Sculdicrs ^/.W.inthe defenceof them. When 
lulumthc npeftata had cunningly broughc the Chriftians to 
cad eucry man a graine of lncenfe into a Cenfer of fire, 
wherein perfume was made to Idols ; they vn lerftanJing his 
dect it, came an I caffc down his gold, wherewith he had hired 
them,and offered themfelues to martyrdome, to expiate this 
heinou* oft! nee. 

Virthiy,confider,thar the meanes which haue been vkd to 
eftablLfh [mago-worihipping, are altogether e-mail : euenas 
Nebuchsdne<zjrs gold* n image had fe many of all forts to fall 
downe be'ore it. \ irli,the violent snd peremptory command 
of she uioft ha gbty Ki -«cj S;eond{y 3 the acceptation and flat- 
fcringot Nob es and Giricers, Thirdly, the glittering and al- 
luring matter, 01- which * mages are made, tri*, GoldandSil- 
iKr. i c ' !y, their outward forme and beauty being moft 

curiouflv 



Exod 31.20 
Verfc28- 



2 Kings 2.3 
2 Kings 1 8. 



Dan.3.2. 



210 



Tht fecendComm/wdement, 



Kjndoft- 

ferae God 

According 
to o*r owne 



Caluini 
tudgemertt 
concerning 
Ceremonies 



curioufly wrought, and apparelled. Fiftly, moft grieuous pe- 
nalties threatned to thok , that refufe to bow them'elues. 
Sixtly,inchanting mulick of all forts. And therfore the thing 
it felfe was futably carnall , and deuillifh , and all fuchof the 
like fort, wh.chare inticed by thefe nVfhly meanes , or com- 
pelled through feare to fall downe before images. 

3 The third kind or outward idolatry,is to feme God,ac- 
cording to our owne pbanta(ies,either by a kind of worfhip, 
which wee our Clues haue inuented , or other men for vs, 
meerely out of their owne braines, or by refting in the work 
done bodily, and outwardly j or laftiy, by feruing God with- 
out repenting vs trucly of our iinnes. For all thefe are abufes 
in Godsferuice,and he is hereby made an Idoll. 

As for the firft , moft true it is, that not oraely the whole 
Church, butalfoeuery particular Church hath liberty and 
power to ordaine conuenient Rites and Ceremonies for the 
better fur ni lliing , and commending the outward feruiceof 
God. CaIhws mdicious refolution herein I preferre before 
a thoufand ouerhafty dif rubers, who would hai.e all outward 
worfhip ftripped ftarkenaked:hein his fnfiuuts, ti.^ ot.io. 
Sec.^o Dominus totamver* iuftttU fwnmAm,&c. God hath in 
the Scriptures cuidently fet downe the whole fumme of true 
righteoufnes,and all the parts of his worfhip, without omit- 
ting any thing necelTary to our faluation. But as for out- 
ward dilcipline and ceremonies , it pleafed him not to pre- 
fenbe m particular what we fhould follow ; in as much as he 
forefaw,that this dependeth vpon the diuers eftate of times, 
and knew very weli , that one forme or fa fhion in rhofe ex- 
ternals would not fit all ages. In this cafe therefore wee are 
to haue recourfe vnto the generall Rules (namely , of Order, 
Decency ,and kdiflcation, ) which maxims are to be diuei fly 
accommodated , according to the manners of euery people 
and age,as fhal be moft auailable for the good of the Church. 
Thus in effecT filmn ; which me thinkes,fhould allay the ve- 
hement ralhtKiTc of fbme, who peremprorily conclude, that 
in Gods feruice, no externall Rite, Gefture, or Habit is to be 
impofed or admitted,without exprelTe authority of fcripture. 
But as this ftridl /hutting vp the gates againftall ceremonies 

deuifed 



Againfi Traditions, 



221 



deuifed by man, is a kind of nice fuperftition, fo on the other 
fide , to let open all doores , to breake dowse all bars and 
hedges,by neglecl: of thefe generall rules,and hand ouer head 
to take vp from lew or Pagan,whatfoeuer occurreth; this a- 
dorneth not,but ouercloudethand pollute th the fincere wor- 
ship or God in Spirit and truetb. Verily it is no kffe then a 
rantafhque Idolizing, to obtrude vpon Chriftian people, as 
parts of Gods worfhip, a bade of duties, and performances, 
inuuited and impofed without either fpeciall or general war- 
rant out of the bookeofGod. Which,if they were inftituted 
ascircumftances tending to decency and edification, and as 
vpon occafion abrogable,the prefumption vyere leffe ; but be- 
ing thruft vpon the Church as do&rines , and performed by 
the people as part of the Eflence ofGods worfhipjfurely they 
aduance not, but rather euacuate the worfhip of God. In 
vaine doe they Veorfbtpme (faith the Lord ) teaching for doclrinex 
the precepts of men. It is vanitie then, and idolatry , which is 
dayly praclifed in the Church of Rome, where traditions of 
men are receiued and followed, euen as the holy Scriptures ; 
yea (which is horrible) before them, and againft them ; It is 
a farre greater wickednes accounted amongft them , to omit 
auricular confeflion once in the yeere, which was inuented 
by man , then toleade a vile life all the yeere long : to tafte a 
little flefh vpon the Friday, then to wallow in the rilthy (inne 
of vndeannes: that a Prieft be coupled vnto one Iawfull wife, 
then that he defile himfelfe with many whores : to neglect a 
vow of going on Pilgrimage , then to breake the ncceffary 
vow of obedience in diuers Morall and Chriftian duties to 
God and man, dec. and therefore, whereas any light punifh- 
mentfuirketh when Gods lawes are broken, fuchas breake 
any o f their traditions are punifhed with irnprifonment , ba- 
nifhment , death. Neither doth it make any whit themore 
for their iuftiheation, whereas they pretended them to be the 
Traditions of holy men, and ancient : for this was the colour 
of the Pbanfes,theirs were the TraditL ns of the Fathers,yet 
they were th eatned for teaching, and followingthem,as Pa- 
pifts uk at this day. Yet on the other fide this hindereth not, 
bn r hatatrue Chriftian Church may without any imputati-j 

on' 



Efay 19. 13', 
Matth.jj. 



Pap pharif. 
cap,i 1% 



222 



The fccend CtmniArdc^ t ., , 



Iohn 410. 



tCor.ir.u> 



on of Idolatry , inuent according to Ecc'.efiafVcall prudence, 
andimpofe decent circum fiances of time, place, habit and 
gemures for the outward clothing of Gods worfhip , fo they 
•be neither buriheniome in multitude, nor fuperfhaous, nor 
■vnlauoury,but tending to edincation, good ordtr, and come- 
lintite, whereby the finccre inward worfhip may bee not 
choaked , but chenfhed. Such are thole which our biefled 
Mother hath thought fit to reteine , as being vfed of old 
in the purer age before the corruptions of Popery crept in : 
butas for the later ceremonies,wbich are the very ipawneof 
Romifh faperft;tion,our Church hath moil pioufly and wife- 
ly caft them out of her doores : I pray God, and bope 3 they, 
fhall neuerrufh in againe. 

Secondly , an Idoii is wormipped , and not the true God, 
when as men reft in the outward worke of his i\ rii.ee, with- 
out tTie truth of hearc,and fpirit. For Cjodua Sprit , and all 
true VporJhiffersVporJhiphim tn Spirit 3 and in tri'ib. As the Apo- 
■ftle faith of comming together to the holy Communion : 
Whtnye come together into one p/*ce, Thu is not to eate the Lords 
body : . So is it, of all other duties , the outwai d hearing and 
preaching or the Word,t he outward pra>ing,ilngjng,anJ gi- 
'uingof thankes,are not alwayes acceptable fv ruicc \ ntoGod, 
but when the life of the Spirit, and heart is annexed. I he 
drawing neere with the lips , when the heart is a way, is abo- 
mination to the Lord. And herein againe are they of the 
Church of Rome to be taxed,for that they place the w T oi fhip 
of God in outward things,in kneeling, knocking, crouching, 
kifFingjCTOiTjngjrepeatingSjpraying vpon ikadts, fprinkling 
with holy water,geingon pilgi image,&c. and fonx du\\ and! 
ignorant people of our Church, which lerue God with the 
bare reciting of the *Pater Noftcr> Creed, and ten Commande- 
ments, with referring to the place of his worfhip, & inward- 
ly profiting no more,then ftocks and ftones. All thefe and the 
like doc pleafe the Lord no better with their feruice , then 
Kain did with his facriflce, or the lewes imperfect oftvring. 
Laft!y,an idoll is worshipped, and not the true God, when 
men prefume to comr>aiTe about the Lords Altar with vn > a- 
ftcn hands , when they come impenitently to doe any holy 

duty. 



Jgainfiimvard idolatry, 



dude. For the Lord prcfcffet h,that be is not iL lighted jn any 
fuch feruice,yea,that he requircch it n^c; yea, which is more, 
chat it is abomination vnu luin. VV htrcrorebedealeth with 
the fewes in this cait , by lus Prophet Efay, as a man would 
ueale wrh his protefled enemy ,• who liot^nhsiancfing ma- 
keth a'fhew of ioue by offering his be 11 .iciiuice , he ienucth 
bim , as it were , to mei re them vpenthe way , and to ihy 
them from their lncLiiie atiiSacnrjccs , new Moones , and 
Sabbaths, bidding them to bwgnomone tklqttons.tnvaine, 
and prof (Jpng, thu bee k Weary pffhetr -Jelemnc Afitmbltcs] &v< 
and the caule heeieof was, for that their hands were full 
of- blood ; that is , they liued impenitent y in oppreflion, 
and wrong , and other hey nous finnes.' Now if God bee 
not fcrued, but gricued , apd matfe wfcary ..by.. being thus 
ferued , what eile can'it bee butanldolly vnto .which ho- 
mage is done , when holy duties are vnetertaken by wicked 
perfons, liuin^, and proceeding in their finnes ? Whence we 
may. fee the fearefuli eftate of- iinners , which make a trade 
of wickedneffe^ they runne flili more into finne, euen 
into the worshipping of an Idoll , when they would bee ho- 
lieft,' when they would giue God honour , they doe moft 
difhonour him, when they would bring a prdent to paci- 
fic his wrath, thev make him more angry , and to bid them, 
bring no mors obUtioni in vawe. \V herefore w hofoeuer thou 
art,that wouldeft plcafe God, by doing the parts of his won- 
ftiip,prefent him firft with a broken heart,and contrite fp.rit 
for thy finnes, as llauiddid ; wafh the feet of the lord with 
thy teares , as CMary Magdalen did \ be delected, and hauca 
fenfe of thy finnes foulenefe , as the poore Publican had ; let 
there be an hatred of that which thou haft done , usinPafcl; 
let there be a ^brfakingof fmne , as in him , that ihall hauc 
mercy, and then ihilt thou bee like to briag an acceptable 
prelent , and not to depart without thy full load of mercy, 
and itfftification. 






jQuejl 60. What are we heere Comman^d < 

Anfw. To perfo- me at! ovtw.rddntus of Codsyruke, accor- 
ding to his Wi.7 revealed %n his r*ord+ 

fxplan. 



*3 



Efay 1.12 
I 






Pfalm.n- 
Luke 16. 

Rom. 7. 
Prou.28.i3 



224 

The duties 
ofthtf 
Comma*- 
dement* 



The jecend Commandement , 



M*t.$. 



iCor.il. 

Chap.14. 



Gal.4. 



Rtdei. 
Rules of 
circum' 

lender the 
Go/pel. 
Mat), if. 

I. Cor. 14. 



R*bz* 



Explan. This duty of doing all the pares of Gods worfhip 
according to his will , &c. doth neceffarily follow vpon the 
contrary forbidden, viz, the following of our owne heads in 
the feruice of Godjfor if we may not make our phantafies the 
rule of our doings, then certainty Gods word alone muft bee 
our rule in all things. Againe, our God is Co wife and proui- 
dent for our good, as that it cannot,but bee a great difparage- 
ment vnto his care ouer vs,to think,that he hath left vs at fix 
andfeuen, m matters offo great moment, as the parts of his 
worfhip be. In the old Teftament the temple was diftindtly 
plotted out,& all facrifices particularly prefcribed. And in the 
new Teftament, the Lord dire&eth his difciples, not onely in 
the matter, but in the manner of fading, praying, and giuing 
ofalmes. S. PahI fettcth do wne the manner of rightly com- 
mingto the holy Communion , and how the word is to bee 
preached and heard. But yet there is difference for matter of 
circumftance betwixt the old Tefhment,and the new. In the 
Old, as in the infancie of the-Church , eucry particular is fet 
do wne about euery duty(for that was the time,in which they 
were vnder age : ) but in the New, as in the Churches riper 
age,we haue onely generall rules, according to which we are 
to be ordered in all particulars. 

Firft, all things are to bee done in order, and not confufed- 
lyjthe Author of this is Chrift Iefus,when as he offered him- 
felfe to be baptized oflohn, vrging him to doe it for Ordtrs 
fake,for thus faith hee,<wg£f Wee to fulfill all righteoufneffe : and 
Saint 7^/teacheth the fame concerning prophelymg , that 
one onely ftiould fpeakeat a time , and the reft be filent , till 
that he had vttered all which he had to (ay. Hence it appea- 
reth,that all diforder about Gods feruice, is a fault not to bee 
tollerated, either in vndue comming to Church, or going out 
or walking,fleeping,talking,or by hawkes, doggs, or vnruly 
children, which breed a confufion in the Congregation , or 
when any (hall prefume to teach , or adminifter the Sacra- 
ments publikely without a calling. 

Secondly, all things muft be done in the greateft humility, 
and higheft reuerence towards him,whofeieruice it is when 
any preach or pray,or ioync with others in thefe duties ; men 

muft 



Rules for Circumftances. 



225 



muft bee vncouered, women muft bee couered, not onely in 
praying , butalfoaslthinke (yet heerein I referretothe 
laudable cuftome of our Church ) when the word of God 
is read : for this is the preaching of the Prophets and Apo- 
ftles,who were infallibly guided by the Spirit of truth. The 
Theffalonians are commended for this, that they receiue the 
Word,asthe Word of God.Tau/ with his company is noted 
to haue kneeled in prayer,euen vpon the bare ground,& and- , 
ent Chnftians to haue flood bare-headed all the time of their 
being in the Church. Which reproueth greatly our irreue- 
rence, either of Minifttrs in reading, or preaching, as if they 
were vttering table-taikc , or of people in fitting at the time 
of praytr, lying along,(keping , or proudly behauing them- 
fclues any way; the Turkes mall condemne them through the 
reuerence which they vfe to the Alcharon of Mahomet. And 
this feemeth to me to iufti e Ow.r rcuerent and humble recei- 
uing of the holy Communion, with the moil fubmifle gefture 
of kneeling , which many impugne , but without Sufficient 
ground. Jt mattereth not that Chnft Ct , he iat alfb preach- 
ing, but wc (land ; and f am perfvva led if we fhould kneele, 
and the people kneele in hearing , to cxprcfle our vnworthi- 
ntfTeaboLttbefc holy things' o.gh we differed from the A- 
poftles, and Chriiliansoi the primitiue Church, wee mould 
not offend at all. 

Thirdly , all things are fo be done without mew of vaine- 
glory : for this was the great fault of the Pharifees,and Chri- 
ftians are warned to take heed of it, in their praying, fafting, 
and giuing of almes , we are not to defire to be feene of men, 
that we may haue their praiie, but in our priuate deuotion to 
be moft priuate , and in publike, not to afted notorietie , by 
exceeding -he reft o^ the Congregation in fighing, groning, 
knocking the breaft, &c. 

Fourthly , all things are to bee accompanied with loue to 
our neighbour , and zealefor Gods glory : for without loue, 
whatfoeuer we do, is as ^foundmgbrA^e.ora tinkling cjmbail * 
if zeale be wanting,and wc be luke-warme, we mail beoffen- 
fiuetothe Lords ftom^cke, and hee will fpue vs out of his 
mouth. Wherefore if theMinifter (hall preach coldly, or the 
R people 



1 Cor. 1 1. 



iTheHi.TJ 

A£b zo. 



RuU^ 

Math.6.1. 



Rule 4. 
t Cor. 15, 
Rcudj. 



226 



A&cs\7. 
Acles *. 

Nehc 8.£. 



The fecond Conwtandement . 



Rule*;. 

iThcf.f iz 
2.Cor.6.i7. 



people hearc coldly, if they (halL together be luke-warme in 
prayer ,and praife gming ro the Lord, there will be a facrihee 
indeed, but for want or the fire of zea!e, vndreft, and fuch as 
the Lord cannot digt ft. Therefore let Pan/hs zeale,and Pe- 
ters, and Sumns be imitated by Mimfters, by burning in the 
fpirit againft giofife abufes , by earnell: exhorting .o repen- 
tance with moft wif. cluall words, and by reproouing with all 
boldnefTe,thegainfayers of the truth : and let the zeale of the 
godly in Nehemkhs time bee imitated by our people , by gl- 
uing the greateft , and mofl: heedfull attention, by lifting vp 
t^c hand in prayer , and adding to the Mimfters petition, A- 
men, Amen, 

Fiftly, all things are to be done without (hew of Idolatry, 
according co true , ss^bfiame from oil appearance ofeuill : and, 
Touch hone vncle«ne thing&ye (ball be my fonnes and daughters, 
faith the Lord. Therefore of old, the Temple was garmfhed 
without Images,and newly the Lords Supper made of naked 
elements. Which if it be fo, how can the Church of Rome 
beexcufed, being full of reprefentations of heathenifme ; and 
in the very Sacrament , hauing the Image of a Lambe vpon 
their wafer cake ? If any fcruple fhall arife hereupon, touch- 
ing the Crofle, Copes, and furplices, vftd in the Church of 
England ; It may bee well fayd , that they were vkd in the 
Churches purity, and had not their beginning from Religion 
corrupted, and fo are not refemblances of things meerely 
naugbt,butfirftgood,after wards piruerted. So that if it bee 
repiyed,that when thefe things are vCc6 y there is an outward 
face ot Popery : I may as well fay in like manner of Gods an- 
cient Catholike Church ; Euen as, when the people of Iirael 
had facrificed ao Mo fee h, and other 'Baals, fuch as afterwards 
id offer facrifices vntoGod,made fome refemolanee of their 
abomination,for that both offer facriflce,and confent in fomc 
ceremonies ; yet tt ^olloweth not, that their k-crificing is vn- 
lawfull, becaufe that is cut off, which maketh it i aught : fo 
when thefe thirigs are vfed m our Church , it folio weth not, 
that they m .ft be naught , for feme ill rcfemblance ; becaufe 
that is cut oft", which made them nuigbt, ibey had them yoa- 

vvith Idolatry and fuperftition,We with the truth. 
Quefl^ 



The reafemofthe Comtnandemtnt. 



227 



Re a font of 
this com- 

mande- 
n>ent oft. 
forts : 1. of 
terror, 2 , of 

comfort. 

iReaf 



Jguejl. 61. Whence is the reafon of this Comman- 
dement taken i 

Anfw. Partly from the puniftments to be inflified vponfucht 
OS breake it vnto the third, And fourth generation, and fart ly from 
the benefits to bee beftewed vpon jnch as fyepe it vnto the thottfand 
generation, 

Explan. The reafons vfed to perfwadeto the obedience 
ofthiscommandement be of two (orts,the firft of terror,the 
fecond of comfort. Their eftate is moft terrible, whoioeuer j 
they be,that dare to offend heere, the Lords ieaioufie is kind- | 
led againft them , and hee will punilh both them, their chil- 
dren,and their childrens children after them. Their danger is 
fet forth by three degrees. Firft, their fin is liich againft the 
Lord, as his finne is againft a iealous husband, that vioiateth 
his wiues chaftity ; no price will appeafc an husband thus 
prouoked,but he will kill the adulterer : and as greatly incen- 
!ed is the Lord agaii.ft thofe that commit idolatry, it is fpdri- 
tuall adultery, the Lord had married chem vnto himfeke, that i Hof.i. 
like a good, and obedient fpoufc, they might be to him only ; 
but they hauecommunicued their lone vnto others , either 
ftockcs,or ftones,or the inuention of- their owne braines. 

Secondly, euen as the adulterers fault extendeth not onely 
to the blemishing of himfelfe but of his children alio , who 
are infamous vnto many generations arter: io he which com- 
mitteth this fpirituali adultery , doth ftirre vp the wrath of 
God, not onely againft himfelfe , but againft his pofterity, 
which as a baftard brood fhall bee in drigrace with the Lord, 
vnto the third,and fourth generarion. 

Obtelh Thus the Lord fhoild not be fii iuft, as he pro r ef- 
fer h in E^echiel : The foule that finneth, fhall dse , one fall not 
die fir the iniquity of a other. 

Sol. it is commonly feene,Like fathers,like children ; and 
in this ca'e is the Lords threatning , of viiinng tins of fathers 
vpon their children, viz.. they making their fathers iins their 
owne, by imitation, as commonly they doe. Thereforeit is 
not (aid , that he will vifit the (ins of the fathers vpon all their 
children , andeuery one of chem, neither vpon the chikie of 
R 2 euery 



iReaf. 



Ezcch.8. 



2Z8 



The fecond Comm&ndement \ 



3 Reaf 



Deut,iy, 



Reafonsof 
thefecond 
fort of com- 
fort* 
Deut.i8. 



Matth.if. 



essery fuch father : for it is pofiible, as E^echi el faewcth that 
a wicked mans chilcie may abftaine from treacling in his fa- 
thers fteppes , and then the Lords wrath is pacified towards 
him,what(oeuer his fathers wick edneflfe is. 

Thirdly , as an honeft manacc*mnte t h the Adultereffe his 
wife,and her companions , his greateft enemies and haters ; 
fo doth the Lord account of Idolaters , they bee haters of 
God, and therefore he hath euer willed his friends to abftaine 
frcm familiai lty with them, and to cut them off, and to roote 
them out of the land of the liuing, without putting difference 
betwixt Grangers and kinsfolkes. So that idolatry is a moft 
vnnaturalifinne,for all the Lords louc in creating, preferuing, 
and multiplying hisbleffings, he is requited with hatred and 
enmity, which is a certaine argument of the Lords hatred a- 
gainft them,as our loue of the Lord is an argument of his loue 
vnto vs : and if the Lord hareth them, all the creatures are a- 
gainft them,they lie open to ail dangers. 

The fecond fort ot leafons here v(ed,is taken from the be- 
nefits , which the Lord promifeth to beftow vpon iuch , as 
keepe hisCommandements.Firft,they fhal haue mercy fliew- 
ed them , Gods bleffings of all forts (hall be vpon them and 
theirs,in the houfe, and in the field,in their outgoing, and in 
their comming in y in their corne, and their cattell, and in all 
things that they put their hands vnto , and when mercy will 
ftand them in moft ftead, atthelaft moft terrible day, the 
Lord will fhe w mercy vnto them , and fpeake comfortably, 
Come ye blcfted of my Father receine the kgngdome prepared for 
jou 3 fiom the beginning of the "to or Id. Secondly, they fhall haue 
mercy fhewed them in their pofterity,vnto the thouiand ge- 
neration,that is, far longer then the wicked {hall be punifhed 
in their pofterity , fo much doth Gods mercy exceed his an- 
ger and fenerity. 

And this is commonly feene , cuen in the things of this 
life, wicked men often comming to ruine, and their boufes 
being quite caft dovvne , and if not in their owne daies, 
yet in the dayes of their children , their goods which they 
haue heaped vp together in great abundance , are foone wa- 
8ed,and fcattered abroad : where as the fincere worshippers 

of 



The reafem ofthefecond Commandment. 



of God are wonderfully proipered,and theii children for the 
mod pare after the in are largely prouided for , according to 
that of the Pfalmift: / hane Unyoting.ar.dmfro am old,yet neuer 
did I fee the righteous forfaken , or their Jet d begging their bread* 
if it falleth out otherwife , as fometime it doih : it is cither 
becaufe thev degenerate, and are not like their righteous pa- 
rents, as ChUnaffeh was vnlike to his godly father He*#ki*h ; 
andinthiscafeitisthreatned, that the child (hall die, not- 
withftanding his fathers holines: or eifc becaufe of too much 
confidence in the world, and worldly things , as Dauidcon- 
feffcth,that he thought he (houtf neaer be moued,but he was 
cad out of his kingdome by his fonne sAbfolom : and if the 
children of righteous parents ihould euer enioy profperitie 
here,it would m ike them think it not to come of mercy, but 
as hereditary to the righteous for their workes, and fo Gods 
mercy fhould not be fo much depended vpon,and magnified : 
or laftly,for the probation and triail of them,that their graces 
might (hine the more , and be perfected , as it was with Iob t 
whofe patience had not bin fo admirable, had not his afflicti- 
on bin fo great. So that the Lord in promifing mercy to thou- 
fands,is fo to be vnderftood, as ir they walke in their fathers 
fteps, if he feeth it not neceflary to croffe for the remcouing 
of worldly afTurance , or for the reuiuing or perfecting of 
grace in them. 

Secondly, they which keepe his Commandements, are ac- 
counted the Lords friends and lowers , which is the greateft 
grace in the world : for the Lord Chrift to expreffe his louc 
to hisdifciples,faith, f haue called jot* my friends ; and hereby 
faith hee, yee (hall know that yee loue mee, if yee keepe my 
commandements. Comfort enough therefore there is in the 
fincere worfhipping of the Lord , and tcrrour enough in the 
contrary : wherefore let the punifhments terrifie thee , and 
make thee afraid of all kinde of Idolatry , let the mercies al- 
lure thee , and make thee frame thy felfe alvvayes f© to ferue 
the Lord as he requirtth. 

uefl. 6*2. Which is the third Commandements 



229 



Anfw- TboH [halt not take the Name of the Lord thy Godin 
R 3 vaine: 



ezccto.18. 



Why righ- 
teous mens 
children are 
puntfhed. 



230 



The third CommAndtmmt . 



Vices foi ■ 
bidden* 



l»Breach< 

Is bhfrhe- 
my. 



vtine: fir the Lord^ill not hold him gui/tlefe , thai takcthhu 
name in vaine. 

jgucft, 63. What is hecrc forbidden i 

Anfw. All abufing of the names ofGod,Which is, Tirfi by blas- 
pheming , or giving occafion to others to blafpheme the fame. JV- 
condly , by fk> earing faljely , deceit fully ,rajhly ', commonly jr by crea- 
tures : Thirdly, by cur fmg,and banning: Fourthly, by vowing thin as 
impoffible, or vnlawfidl , or neglc cling our vowes made vnto God, 
Fifthly, by lightly vfmg the holy name ofCjod t or his Word : Sixth, 
by vaine 'protefiations ,and ajfe iterations* 

Explan. This Coinmandement being ncgatiue, giueth oc- 
cafion againe to begin with the vice forbidden, which is, all 
abufing of Gods holy name : for the honour of God is the 
maine thing aimed at in the fir ft Table, which is, when bee is 
let vp in the heart , that is the intent of the rirft Coinmande- 
ment; by the parts of his outward worfhip rightly perfor- 
med, which is the intent of the fecond; by the magnifying of 
his name in ail things , which is the intent of the third : and 
by obferuing rightly the appoynted times of his worlhip,, 
which is the intent of the fourth. 

Now,that the Lord may be honoured in all things,the abu- 
fes are to be noted , and taken heed of. The HrfHs blafphe- 
ming,&c. Concerning which,note firft,that it is to fpeak any 
thing derogatory to the glorious attributes of the all fuirici- 
ent Creator of all. The word fignifieth the hurting of a good 
name by d if graceful fpeeches, & thus largely it is blafphcmy, 
whereby man isdifparaged,asin Naboths examp!e,hee is faid 
to haue blafphemed both God & the King;as alf b,w herby any 
doctrine is difgraced; thus Paul the fourth,a BifhopofRome 
blafphemed rhe holy Gofpell, when vnto 'Bcmbus a Cardinall 
he called it a fable, faying ; O how much hath this fable con- 
cerning Chrift, gained vs. And 'Bonner here in England blat- 
phemedthe doctrine of the Apoftle TauI, when vnto one 
Mtls a Martyr, he allcdgcd that faying of the liberty of a wo- 
man her husband being dead,and faid,that when her husband 
was afleepe,(he was atlibertie for another man. 

Laftly, it is the greatcft blafphcmy, when the Lord is dif- 
graced, 



Againjl Blafybemy and Swearing. 



graced , as by Tharaoh , who faid vnto Mofes ; Who is the 
Lord, thatl fanld let the people goe. And by Senacherih, who 
alleaging vnto the people , how the King of Aflyria had de- 
ftroyed all people, and burnt vp their gods, asked, who is the 
god eflfrael , . that hce fhould deliver joh out of mine hands f as if 
they fliould haue faid, hee is of no iiich authority and power. 
». This finne is mod odious : for amongft men , Take away 
his good name, (we fay) and take away his iife;So,take away 
the Lords good name , and put him out from hauioga being, 
and fill the world with damnable Atheifme. 3. A man is 
made acceffary vnto it, by giuing occafion to others, to bla£ 
pheme, which is , when a mans profeifion is holy and Chri- 
ftian,and yet his pra&ice lewd and wicked, which raifeth this 
blafphemous opinion in others, that the God which hee fer- 
ueth,is like vnto himfelfe. 

With this the lewes are charged by the Apo(lle,faying;^ 
name of God is bLfyhem»d through you amongft the gentiles. And 
Nathan telleth Damd, that he had caufed the enemies of god to 
btajpbeme by his adultery: for wc vfe to fay,Like will to like : 
and jlugttjiinedoth from hence conuince the Heathen , that 
their gods were filthy Idols^becaufe they did reprefent them 
with obfeene and filthy fpedhcles , and were not taught to 
liue in any vertuous, or commendable courfeof life by them. 

And may not the lewes and Turkes vfe the fame argument 
againft. the Papifts for their authorifed idolatries , and fuper- 
ftitions ? And againft the Proteftants , for their drunkennes, 
wheoredomes , prophanefie, and many more abominations, 
though not atithorifcd,yet too much winked at ? yea,they do 
daily hence take occafion to blafphemc thenameof our God, 
as though hee were not the true God , his feruants being fo 
wicked. And well may they thus thinke of our God, feeing 
that the wicked man doth himfelfe thus blafpheme God in 
his heart ; Thefe things thou dtdfi (faith the Lord) andVvhitft 1 
held my peace } thou thought eft that I tya* Itke vnto thee. 

The fecond way of abufing Gods name, isbyfwearing 
falfty, which is, when a man (Trail fwearc,that a thing is true, 
which hee knowech to bee falfe, or which hee knoweth not 
ro bee true,thus they didfweare falfly,which were fuborned 

R 4. by 



23 I 

Exod.3. 

J.King, if. 



Rom.1.14. 
i.Sam. 1 1. 



Aupufl. de 
Ciutt.Bei 
lih. I. 



Pfaf.yo.2l. 
2. Breach. 

Byfitlfe. 
fwcarsnf. 



2J2 



The third Commwdtmcnt . 



! 2. Sam.tr. 
; i.Sam.M- 

Iofhua 9- 



Afls^. 



J-^ 



Math. 
Augufl. de 
Ctmt Dm 
cap. if. 
lib. 1.. 



! by IcKjtbel } to teftifie againft Naboth , and againft Chrifl, as 
touching the deftru&ion of their Temple , when as they 
J knew not , that hee meant the Temple of Salomon, Second- 
ly,by fwearing deceitfully ,which is,when a man (hall arrirme 
' any thing vpon his oath,that he wil performe and do it, when 
! his intent is other wife, or not doe it, when his meaning is to 
doe it ; or when hee fhall bee carelefle , and negligent of his 
I oath,and of this we haueno Prefident, as I remember, in the 
I holy Scriptures, but onely that of Sml, the forfaken or God, 
I who brake the oath, by which Iojhua had tyed all the people, 
! not to dee any hurt vnto the Gibeonites , and the oath by 
which he bound himfelfe vnto < Daptfd,not to hurt him,as it is 
likely. For lojhtta when hee had bound himfelfe by an oath, 
he was moued with fuch rcuerence hereunto,asthat, though 
he were deceiued, hee would not breakeit , no, nor yet the 
wicked Iewes , which had tied themfelues by an oath to an 
vnlawfull ac1:,to kill *?W,but that they were by Gods Proui- 
dence preuented. 

And both thele kinds of vnlawfull fwearings,are common- 
ly called by the name of periury, the odioufnefle of which fin 
will the rather appeare , if wee confider :* Firft, how much it 
hath euer been abhorred, euen by heathen men, and voyde of 
true godlinefle. The Pharifes thtmfeiues forbad forfwearing 
a roans felfe , and commanded men to performe their oathes 
vnto the Lord. And Saint Augufimt rtciteth an hiftory of 
CWttrau aAttilim Regulu* , a Prince amongft the Heathen 
Romans,who being captiue,taken by the Carthagenians, was 
fent home to his Countrey-men , being firft bound by oath, 
if he did not erTecl this , for which hee was fent, viz. an ex- 
change of Captiues, Carthagenians for Romans, he fhould 
returne to them againe. Hee , when hee could not preuaile 
with his C ountry-men,or rather would not, forfomuch as he 
thought it vnprofltable for the Roman Common-wealth, re- 
turned againe for this oathes-fake , which was taken by an 
Idoll-god , and then was put into a veffell of wood made of 
purpofe , either fide being full of fharpe pointed awles* or 
bodkins, that hee might not lcane any way, but bee wounded 
by them, and thus he diedamoft cruell and bloudv death, 
chufing 



Of common focarwg. 



*33 



chufing rather this, then to be forfworne. Much more then 
fhould Chriftians hauing taken an oath by the true God of 
heauen,abhor the breaking thereof, vvhattoeuer they Ihould 
lofe by obferuing it. 

Confider againe, that by penury God is made Patron of a 
lye , which is the deuils owne propertie ; for hee is a Lyar, 
and the father of Lyes : for the Lord is called to giue tefhmo- 
nie vnto a lye, which is the greateft indignitie in the 
world. 

Moreouer, confider that the periured perfonprayetha- 
gainft himftlfe, and bindeth his foule ouer to eutrlafting 
torments, for fo much as hee defircth the Lord io to helpe 
him , as it is a truth , vnto which hee fwcareth ; and on the 
contrary fide then , to plague and punilTi him , if it be a fal- 
fhood, and this is mcere madncfle and vnr.aturalnefTe ; it was 
neuer heard, that any would pray againft themlelues, but all 
they can for chemtdues. Confider alio that it is the bane of 
all focieties , and the very high-way to hellifh confufion ; for 
that if oathes fhall be taken faliely , Kings will be Tyrants to 
their fubiecls, fubiecls Traytors to their Princes ; Magiitra- 
tes, Wolues vnto the people; Minifters, Deuourersofthe 
Lords flock e ; Neighbour-nations , Cut- throats to one ano- 
ther,notwith{tandingany league betwixt them. 

A third abufe in fwearing is , to fweare rafhly , and with- 
out due confideration what an 03th is , and by whom it is ta- 
ken ; for fwearing rightly is a part of Gods worfhip, and 
muft be done with high reuerence , as Jacob is noted tohaue 
fworne by the feare of bis father Ifaac. Fourthly, fwearing 
commonly m our communication and talke one with ano- 
ther,which we are by Chrifls owne authority forewarned to 
do J fay vnto yen, fweare not at all, neither by Heaxcn, for it is the 
Throne of Cjod; nor by the Earth , for it it bid Foot-fioo/e, &c. 
Whence doe arife th.fe three conclusions , necefTary to bee 
confidered of, by all common- fweare rs. 

Firft , that it is a very childifh thing to fweare by crea- 
tures,bread or light, &c. 

i . Becaufe (as our Lord el few here expoundeth himfelfe ) 
He that fwtareth by the Temple , fweareth by him that dwelleth 

therein : 



3 .Breach* 

By ftpea. 
rtng rafhly. 
Gen.31.53. 
Common 
fwearing. 



Math.f.3}. 



CencL 1 . 

Mafth.23. 
20,21. 



234 



Tht third Ccmmandcmcnt , 



ConcLi. 



Ecclef.i. 



therein : So he that fweareth by creatures, fweareth by God, 
who created them, and yet he will not be heard to fweare by 
thefacred name of the Lord ;as if a child, abhorring any bit- 
ter thing, orpoyfon, flic^ld notwithftanding take the fame 
vnder a little fugar. 

2. Becaufe he calieth vpon dumbe things , that cannot 
heare,hee bringeth them to patronize his caufe, that can nei- 
ther hurt,nor helpe : like vmoTaa/s Priefts, vnto whom hee 
was notable to giue anfwere , though they called vpon him 
from morning,till noone tide : or like infants,that prate vnto 
babies made of clouts. 

3. 1 Becaufe that hauing taken vp this childifh cuftome of 
fwearing, they are no whit daunted, either at the authority, 
or charge giuen hercagaine by our Sauiour Chrift , no more 
then children (that are yet without all vnderftanding) are 
mooued to leaue any foolifri quality , whatfoeuer , and how 
great foeuer he be,thatdoth admoniin them thereof. 

Secondly, it is a moft vngodly thing to vfe common fwea- 
ring. 1 . Becaufe the deuill is the authour hereof: for, let yea 
be yea, faith hee, and jour nay , nay , fir Whatfoeuer is more then 
thefe, commeth of the euill one. 2. It is to agree with the Pha- 
rifees,who did not forbid fwearing by fmaller caths. 3. It is 
an argument of a prophane perfon. All things fall out alike 
to all (faith the wife man) to the cleane and the vncleane, to him 
that fweareth, and that fear eth an oath 1 in which words, he ma- 
keth fwearing an euident proofe of a prophane perfon. 

4, Jt is a great indignity offered vnto the Lord to call him 
j to witneffe to euery trifling matter, as the common fvvearer 
doth ; no man will offer the like to his familiar friend, much 
le(fe to a greater perfon. 5. It is hereby derogated from the 
maiefty or the Lord , in whoferoome bafe creatures are pla- 
ced : at which our Sauiour alfo glanceth, when hee faith,that 
heauen is Gods throne, as if heefhouldhauefaid, it hath no 
thing in it worthy the fwearing by , it is not 'God , but his 
feate, and the earth his footftoole. <5. Becaufe it is moft 
ftraightlv forbidden both here, and by Saint lames 'who pro- 
pounded it as a prime, and moft neceffary charge ; 'Before all 
things my brethren, fiveare not. 
______ Thirdly, 



Againjt Curfing. 

Thirdly, to fweare by the MafTe, by the Rood, is wicked in 
an higher degree^becaufe all thefe haue been made Idols ; and 
thus confidered, Gods greateft enemies : as he that doth roy- 
.ill honour vnto a fnbied vfurping the Princes throne , and 
hauing ken condemned for a traitor therefcre,(riewethhim- 
feife herein to be a mod vild traytor,and vn worthy to liue,as 
being a preferrer of his princes greateft enemy. This males 
thcLordbreakein.ro fiich impatience againftthe Ifraehtcs: 
How fbortfd I /pare thee, thy children haue fir fatten me, andftvorne 
by them that are no gods. And againe : They that (wear e by the 
finne o Stmma, faying, Thy <fod( O Dan) liueth, fhailfall, and 
not rife vp aeaine : auiwerab'e to which bee the finnes of the 



Papi(ts,the Mafle,and the Rood,&c. And thus much both for 
fwearing commonly ,and by creatures. 

The fourth way of abufing Gods holy name,is by curfing, 
or banning, which is a calling for plague, or murrcinc, or any 
fearefull euill vpontho(e,with whom a man is offended. -For 
this is firft a malicious finne, and therefore noted to be a fruit 
of fuch hearts , as are full ofgall and bitterneffe : as they are 
defcribed out of the Pfalmes ; Their throat is an openfepulehre, 
the poifon of j4jpes is vnder their tips, their mouth is fkHof curfmg 
andbitterneffe. For which caul e the people of God are forbid- 
den all curfing,& commanded to blefle,yea,eucn fuch ascurfe 
them. TMeffejeur persecutors Jblefjfe I ' fay,& cur fe not. And Saint 
fames maketh it an infallible argument of a corrupt fcun- 
taine,tofend forth this fowre water of curfing. And it is very 
corrupt indeed , for as much as for fmall hurt receiued , or a 
little offence giuen, reafon being blinded with malice, any | 
mifchiefe or grieuou? plague is wifhtd vpontheheadof the 
oftendor. So that the Lord m3y rightly fay another day of the 
wicked curfer ; Out of thine owne mouth (bait thou bee condem- 
ned , feeing that for fmall offences thou halt adiudged others 
totheplague , or the Deui 1, much more irialtmy fearefull 
plagues be thy portion , and tl e Deuill peff (fe thy fouleas 
his vaflall r or euer. Second -'y, this curfing is a prdumptucus 
finne, because that,, he which curfeth another, tntreth vpon 
Gods Office, vnto whom alone it beiongcth to fay vnto 
plagues and punifhments, as the Centurion to his Souldiers, 

Come, 



Cencf.^. 



Amc»8.f'!. 



^.Breach. 

By curfing 
And ban- 
mng. 

Rem 3-ir, 

12. 



Roivuti.14. 
I anus 3, 



*16 



Tht third CommAndtmcnU 



fcidcverffl. 



Numb. 13 • 



^.Breach. 

By mowing 
things tm- 
pofiblc or 
vnUwfutf. 



fime y *nd he commeth. For vvhac elfe is it in the wretched cur- 
fer of his hrother,bideling the Deuill take him, but to do that 
which is in the Lords power onely, and to make a mans fdfe 
equal! vnto God; as the Phariices obie&ed againft Chrift, 
taking vpon him to remit fmnes , which none can doe but 
God. Wherefore we reade not, that any of the holy men of 
God,haue giuen the aduenture to curie, without fpecial com- 
miflion from the Lord,no,not fo much as Michael 'the Arch- 
angell : for hedurft not curfe the Deuill in his fight with him 
about the body of CMofes ; plainly noting the arrogancy, and 
blafphemous prefumptionof curfed man, that (hall dare to 
curfe : 'Balaam fhall rife vp in iudgment and condemne them, 
for that being hyred by 'Ba/aackjo curfe , he durft not doe it 
without commiflion from the Lord, which he could not ob- 
taine ; and therefore notwithstanding the great rewards pro- 
mifed, turned his fpeech to blefTing the people of Ifrael. The 
falfe» prophets fhali rife vp in iudgement againft thefe cur- 
fers,and condemne them :for they were fharply cenfured on- 
ly for bleding , and promifing -mercy without commiflion 
from the Lord. But thefe do take vpon them by their owne 
authority to curfe, without any inftigation of higher powers, 
without hope of reward,onely fome little diftemper carrying 
them hereunto. 

The fourth way of abufing Gods holy name, is by vowing 
things impotfible , or vnlawfull , or by neglecting of our 
vowes : which vowes be either generallinthetiraeof our 
baptifme, or fpeciall, vpon any fpeciall occafion of danger, or 
benefit , whereupon fome fpeciall promife is made vnto the 
Lord, or without any fuch occafion, only vpon a free refoluti- 
on,the rather hereby to glorifie God. 

The firft kinde of vow we all make, both before God and 
his people,to forfakc the Deuill and all his workes, &c. not 
that wee are not thus to doe without a promife ( for it is our 
duty by the Law of nature ) but the rather to ftir vp our dull 
hearts, and to prick forward our vn willing wils, when as by 
a double band we (hall be tyed hereunto. The other vowes 
are made to moue the Lord , the rather to moderate our cha- 
ftifements, and the more fpeedily to remoue them , when in 

the 



I $f Verves. 

the time of fickeneflc, or danger, we promife to dedicate our 
felucs vntu the Lords feruice, if wee recouer againe : or elfe 
they are more ipeciall, of giuing this, or that vntothe Lord, 
or of abftayning from, or doing this, or that particular duty, 
for the preuenting of- fin, and the furtherance of grace. Thus 
Iacob vow ed in the time of his danger , to mak e the place of 
his reft, r Betbd i Gods houfe. Thus lob made a couenant with 
hiseyts,that they fhould notlooke vpona maid. Thus were 
they wont freely to dedicate ibme thing of their fubftance,to 
the maintenance of Gods feruice. 

Now, to negled any of thefe vowes, or the like, is a great 
indignity offered vnto God, and adifhonourof his name, 
which he will not endure , as may appeare by that which be- 
fell zAnan'iM , after hee had vowed his lands vnto the Lord, 
but would haue kept away part of the price , he was fmitten 
with fud -len death : and it is deflruction to a man, faith Salo- 
mon , to denottrc that Vvhicb is halloaed , and after the vowes to 
enquire. And truly great reafon/or that God is hereby dclu- 
ded,and mocked,a light account is made what is faid,or pro- 
mifed vnto him , as if a man had to doc with fome perfon of 
no worth : and if hee oneiy , that promifcth vnto man , and 
performeth, (hall dwell in the Tabernacle of the moft High, 
but they which breake their prcmiies, b:e excluded : much 
more fhall they onely , that performe their vowes vnto the 
Lord f inhabitthere ; and they which make no confeience to 
doe astbey haue vowed, bee excluded, and for euer fhutout. 
Oh that this would enter into the hearts of carcleffe Chri- 
stians, that line , as though they were the deuils fwornc fer- 
uants,how!beucr they hauefolcmnly in thtir baptifme, vow- 
ed their feruice vnto God, and that with the Ifraelites onely 
promife, and exprefle fome good refolutions, vnder the tcr- 
rour of Gods rod, but in being remooued, are as licentious as 
before. 

And as ill doc they prouide for their owne good , which 
denie things vowed to the Lord, by whomfoeuer, or vpon 
what occafion foeuer : for this brought a famine vpon Ifrael, 
and deftruftion vpon Sauls houfe, vi*. his flaying of the Gi- 
beonites , vnto whom was vowed immunity , and frtedome 

from 



I ^1 



Gcn.2S.22. 
lob 1 1.1. 



ASs j, 



2 Sim. 2i. 
Mal.3.8. 



a 3 8 



Tbt third CommArtdtmcm . 



Adsij. 12- 



from clanger , it is a robbing of God, See more afterwards 
couching (acriledge. 

Hauing thus explained flrft,the laft member of the anfwer, 
the fii ft yet remaineth of vowing things impoITible , or vn- 
lawfull, which cannot be without great impiety, and disho- 
nour vnto the Lord. Things impoilible are either fo vnto all 
men, as to reftore the dead to lite, to heale incurable difeafes, 
&c. or though not vnto all, yet to the party that voweth, as 
if a poorc man Should vow, that hee would bee a King, a man 
burning in the difpofition of his mind and body, that he will 
euer Hue chafte a fingle life, or a lame Creeple, that hee will 
goeafoote fortie miles in a day. O this kindeisthe vow 
commonly made by rhe Romiih Priefts , and Votaries , that 
enter into any Religious order, feeing that rnoft of them doe 
dayly mew by wofull experience, that it is as poflible to iiue 
pure, and free from all finne, as from (inning again ft that fpe- 
ciall vow. Witncfle the frequent adulteries , and fornicati- 
ons, the rapes , and murthers of infants committed to couer 
thefe vncleane copalation?. It is well knowne that the 
Monkes at Spiraof Saint Germans did Co lewdly abuft the 
daughters, and wiues of the Citizens , vndtr a colour of reli- 
gion, that they were vtterly expelled thence , and their Mo- 
nastery pulled downc. I can goe on in more lewde examples 
of the moft eminent in the R' mifh church,euen in the vn-er- 
ring demi-gods, but modefty bids me forbeare. J fit fhould 
be obiefted, that the<e haue beene but the faults of fome foc- 
ciallmen, irappearethto beemoft falfe by Popes rollerati- 
ons,Decrees of Counfels , and iuftiheations of Popifh W ri- 
ters. See Article p. vnder the Title i The Church of Rome 
vnholy. 

And thus much for vowing things impoITible. Things vn- 
lawfull, are either againft the Lawes of God , or againft the 
wholefome Lawes of the Countrie , wherein a manliueth. 
Of this fort was the vow made by thofe forty conspirators 
againft P<f///,who bound themfelucs neither to eat nor drink, 
vntill they had ftaine him. 

Thus RuiBans and Swaggerers doc, vpon any difgrace re- 
ceiued, vow the death of one another , and if any wrong bee 

done, 



ofVoms. 

done , to bee reuenged once in feauen yeares : which befides 
chat it is a curfcd hurt of malice, is an intolerable indig- 
nitie done vnto the moft iuft God ; for that he is called as it 
were to bee a party and a fanourer hereof. Of this fort alfo 
bee the vowes of women ( w ho arc tycd by the law of their 

husbands) euen in things, otherwifelawtull, and honeft, if 
againft the liking and confent of their husbands. For if a 
womanvoweth a vow which her husband diftlIoweih,itmuft 
not ftand. And the like is to bee iayd of children being in 
their parents houle , that is , vnder their gouernment. And 
yet thefe vowes are common , and well approoued of in the 
Chui ch of Reme. W herefore one hath laid well , that they 
are for many caufes to.oee reprooued : They impugne the 
law of- God ; they are oftentimes impodible to be performed; 
they are againft Chriftian liberty ; they are a renewing of J u- 
daifme, Idolatry, Hypocrifie. Wherefore to conclude this 
poynt, let vs in our vowes obferue thefe things. Firft, let 
tlu m not be againft Gods word. Secondly, nor againft Chri- 
ftian liberty.l hirdly,with the content or iuperiours. Fourth- 
ly agreeable to your calling. Fiftly, of things not impollible. 
SixtJy, with good deliberation. Seuenthly, with a good end 
an \ intention. 

The fix: h abufe o r Gods name, is the light vfing thereof,by 
faying (O Lord)<A'(Q God)vpon euery light occafion, with- 
out hauin^ the peart lifted vp vnto him : or by way of admi- 
ration^cry iug out (good Lord) vpon euery newes,or light ac- 
cident For the name of the great God of all is reverend, and 
rerribk' , as the Lor^Ifaid to y^w^/? asking bis name ; why 
encjut, eft thou tfttrtrij namejtohick is Vconderfkti f And his word 
is iuch, as that lr is to be trembled at. Wherefore let all fneb 
as fean ' \is g cat God, learn better jto temper their tongues, 
that the* rtot onely i>\ eare nor m their common talke, but 
that c ^ngty v ^ e h is h°"y rtatne , or any pa reel I 

oftbeb" v Scrip tui'v s. 

6. ri I laftabufeis, by vainc proteftations , and 

affeu :;• s,thai is, by thcneedltffevieof tnem,whenfome 

arnc II oc&fi : d ihnotvrgt hereunto. Againft thefe , a.« 



239 



Rcm.7. 



Num 3 0. 



s4imtl 
Aur.capil 



6 -Breach, 

Light yji*jr 
ofGodsholj 
name. 



Ef.iy 66.2, 



an : . ihr fpte.shof Chrift is direct. Letjom 

ccm- 



,lath.T-37- 



240 



The third ComntAndement. 



Duties if 
this Com- 
m*nde~ 
rnent* 

Deceicu 

Pfal.j0.14 
if- 



Phil 1.2c. 



i.Cor.8.19 



Efay 1. 
Math. 6. 



commumsationbe ye*., yea, nay, ttay, f$r Vebatfoeuerii more then 

t hefe,commeth of the enill one, of the deuill. 

£**$• 64. What are wc heere commanded * 

Anfw. Toghrifie the mme of god in all that Wee doe , thinke, 
ffeoke , or defire , and to labour, that others may hce wonnebv our 
meanes to doe the fame, 

, ExpUn. This is the duty of this Commandement , and is 
thus abrcuiated by the Apoftle ; Whether jee eate, erdrinlte, or 
tyhatfoeucrje do, do all to the glory of God. For it it be a thing 
fo muchdiiplealing vntothe Lord,t©abufe aud dishonour his 
holy name , then to honour it by all meanes , muft needs bee 
highly pleafing vnto his Maieftie. 

Firft,by our doings, Gods name is honoured,if they be ei- 
ther deeds of piety, praying, reading, hearing, preaching of 
his holy word,&c. For thus faith he by the Pialmift Callvp- 
on me in the time of trouble >, and I W *// heare , and dcliner thee, and 
thot* fhalt ghrifie me. Which is,as if he fhould fay : By calling 
vpon my name,vowing vnto me,and performing thy vowes, 
by giuing thankes, and prayfing my name, thou fhalt glorine 
me. And for prcaching,the Apoftle pi okfleth,that he reioy- 
ced, that he was an occafion to many to preach the Gofpell ; 
for his hope was^that Chrift fliould be magnified thereby. 

Againe , God is glorified by deedes of charity : For Paul 
exhorting the Corinthians to liberalitie towards the poore 
Saints at Ierufalem, fignifieth , that a faithful! brother was 
chofen to accompany him in his iourney , to carry and diftri- 
bute their bentuolence, and hcecaileth it the grace, that was 
miniftred by them,** the glory of Cjod,&the declaration of the r 
prompt mind. Becaufe that when the poore are rtlieucd , ho- 
mage is done vnto God,who is in their perfons, ready to rc- 
ceiue our liberality, and his name is alfbpraifed by the poore 
thus relieued,andfo is he further glorified. Now (becaufe it 
is not the doing, but the right doing of thefe things, which 
is accepted : for we read of forae, that haue facrificed , kept 
Sabbaths, and folemnc affemblies : and of feme that haue fa- 
fled , prayed , giuen almes much , and yet haue becne reie- 
<fted)I will herefet downe the right way of performing thefe 

duties 



the light vftngofGeds name. 



241 



mingthefe duties, that Gods name may hauegtory. Firft 
therefore,thcy mud be frequent,and often : herein ts my Ft- 
thergMfiedJkith our Sauiour Chriftjhatyee bring forth much 
finite. Good Chriftians are good trees, good ground, profi- 
table ftieepe,that are euer yeelding (ome profit. It is not then 
liuTicitnt to giue almes fometiftie, to preach, and heare, and 
pray fometime,but very often. Wherefore we are expreffely 
commanded to giueIiberally,fo many as haue,euen as he fow- 
ech his ground liberally, that expefteth a good crop at har- 
ueft : to caft our bread vpon the Waters Jo giue a port ion toJixe>and 
tofeauen \ that is,though they,to w horn we giue,can no more 
yeeld vs ourowneagaine,then the waters,if feed be fowne in 
them, or giue liberally to the poore, for this is to fow vpon 
watery ground, which in thole parts is mod fruitful. We are 
commaunded to bee inftant in preaching , and as new borne 
babes,to defire the (incere milke of the Word. Topraj conti- 
nually '^nd in ail things to giue thankes. 

Secondly ,thefe duties muft bee done in fincerity,and truth, 
that is,from the very heart, with an aiming at this only end, 
that God may haue glory. For , God it a Spirit, and the Wor- 
shippers of god doe Worfhippe him in Spirit and m truth. If any o- 
therthingbeaymedat, as the praifeof men, eftimationa- 
mongft the people, to merit heereby at Gods hands, or to 
gaineany thing in the world , it is but Pharifaicall deuotion, 
and hath all the reward heere. 

Thirdly,thefe duties muft be done in fait-h, that is, both by 
petfons beleeuing , andinafluranceof being accepted in all 
our deuotion. For in prayer, he that cotnmeth vnto God muft 
belecue, that God is, 2nd that heeisarewarder of fuchas 
leeke vnto him : hce muft not vvauer, left hee bee like vnto 
the waues of the lea ; and in cuery other duty , hearing muft 
be mingled with faith. The Iewes arc noted,not to haue pro- 
fited by hearing the word , becaufe it was not mixed with 
faith. 

And it is written , Without faith it is impojfible top/eafe God. 
Wherefore all the vermes and good works of Heathen men, 
haue beene cenfured for fplendida peccata, glorious finnes. And 
the many prayers, whippings and pilgrimages performed by 

S the 



Rule i. 

HotPgtod 

work* muft 
U done. 



l.Cor.9.6. 
Ecclef.n.f, 



i.Eet.1.2. 
iThef.j.r 7 

Rule 2. 
IohiH.24. 



Math. 6. 
Rule 3. 



Iam.1.5. 
Hcb 4 .2, 

Heb.n.5. 



7^1 



The third Commandement. 



KhU. 4, 



Efa I. 

Efa. 60.3. 



Efa. 116. 



^.Speeches 
glortfie Ctd 

Rig.vf.l. 
Epft.4.19. 
Iam.3. 
Phil.i. 10. 



Rig.vf.l, 



P-hil.i.io. 



the Papiils , cannot but be in the like fort, being partly done 
in a falfe faith, viz. to merit heereby, and partiy their owne 
inuciitions, and not Gods word being the ground of thefe fu- 
perftitions. 

Fourthly ,that thefe duties may be to the glory of God , a 
man mart be feparate from finne,that is,not hue impenitently 
in , or make a trade of any finne ; For the people of Ifrael in 
ftead of glorifying God, were cenfured for mch as did offer 
abomination, when they brought incenfe , as did weary the 
Lord,, when they kept their folemne affemblies. He that fa- 
crinced a bullocke , was as iF hee had flaine a man , hce 
that offered a £heepe, as if hee had cut off a doggeshead. 
And all this was, becaufe their hands were full of blood, 
that is , they liued in opprelfion , and other gneuous finnes. 
And the very prayer of the wicked is abomination to the 
Lord. 

Secondly , we muft glorifie God by our fpeeches, as herein 
wee are priuiledged beyond all other earthly creatures , and 
this is by the right vfe of the tongue. 

Fir ft, whenourtalkeisnot corrupt, but tending to the 
edification of hearers : if it bee ray ling, curling, flandering, 
or filthy, the tongue is made a corrupt fountaine; but if it bee 
holy, gracious, fober, peaceable, exhorting and admonifhing 
one another , bleiiing of God , and wifhing good vnto our 
neighbour^ is a fountaine of fweet water tothepraifeofthe 
Lord. 

Secondly ,when we fpeake rcuerently of the name of God: 
for many things doe vrge vs heerevnto.Firft,Gods comman- 
dement: Thou {halt reuerencethe fearefull name Iehouah, 
and at the name of lefus, one of the titles of God, cuery knee 
fhallbow, fotb of things in heaven, inearth, andvndtrthe 
earth. 

2. The fame reuerend phrafe alwayes vfedinthe Com- 
mandements, when the Lord is named : in the fir ft, I am the 
Lord, thy God;inthefecond,Uhe Lord , thy God ; in the 
third,the name of the Lord, thy God ; in the fourth,the Sab- 
bath of the Lord, thy God ; and in the fifth, which the Lord 
thy God giucth thee. 
. 3. The 



God glorified by our fteeches \ 



*43 



3. The fignification of eucry name of the Lord,vfed in the 
Scriptures being fuch,as that it putteth vs in mind of great re- 
uerence.He is (ometime called ^K which is ftrong,and migh- 
ty, and fometime in the plurall number, ftrengths, fometime 
Jehovah, Effence, or being, as in whom, all things baue their 
being, fometime *ytf almighty, fometime *\V"hp the High- 
eft, and the Lord of holies, the beginning and the end,which 
was,whichis,and which is to come, &c. 

4. The reuerence, which was wont to bee vfed by the If- 
raelites , the Lords ancient people , in naming Jehouah, they 
would not pronounce it out of the Temple , nor put the let- 
ters of it 1 or ft into their numerals , left it fliould tee pro* 
phaned. 

3. When in all things wee make confcienceof fpeaking 
the truth : for of this,?o/Z>ua fpecially faith vnto sAchan, My 
fonne, giuejrforj vnto God, andjpeal^e the truth. The tongue iSy 
Index mentis, The bewrayer of the mind and heart ; if then a 
man (hall lie and diffemble herewith, he doth peruert the na- 
ture of it. 

4. When an oath is rightly taken,or a vow rightly made : 
for this is a fpeciall part of Gods ft ruice ; Thou (halt feare the 
Lor d,*nd feme him^ndfaearc by hi* name. And in Uremic it is 
ftid; Jfthoureiurne (0 Jfrael) returne vnto mee % and thou fhait 
fware : the Lord liueth ,in truth J* indgment,and in right eoufnes. 

For as by periury and vaine (wearing , the name of God is 
highly dishonoured, fo by fwearing reuerently, and rightly, 
it is honoured and glorifisd. 

Tbirdly,we muft glorifie God in the thoughts,and defires 
of our hearts,which is,whe euen here we are contein.d with 
a reuerence of his holy name , and doe burne with a deGre of 
his glory aboue all things. For the outward reuerence is no- 
thing without this, as may appeare by the people of Ifracl 
trembling, and falling downe before the Lord, with offering 
their obediencejif UMofes onely fhould fpeake vnta them,vn- 
to whomtheLordanfwereth,faying;Oh that there were iuch 
an heart in them to feare me : as who did not fet by this out- 
ward reuerence,vnies togc ther with it there were the inward 
of the heart. And for the earneft defiling of Gods glory aboue 

S 2 all, 



Rig.vfo 

I0U1.7.J9. 



Dcuc.6.13. 
icre.4.1. 



To florife 
God in 

thoughtj. 



Deut J.29. 



244 



The third Commandement . 



Exod.ja, 
Horn. 5?. 



4 

To r&fnne 
mtn 10 glo- 
rific God, 

Math. 5.!^. 



; Rea'ons^m- 
\ fttcttie cf 

thUcom- 
i maud a. 
\ gatnflpro- 
' thantng the 
! Lords kelj 
{ name. 



■ all ,we arc put in oiinde of it fo often,as we rehearfe the Lord s 
prayer, wherein we fir ft, and chiefly pray. Ha/lowed bee thy 
name. And where true zealeis , this deiire fo exceeded] , as 

| that like a fire confuming all things, it euen eateth vp fuch as 
are inflamed herewith,it maketh them to neglecl themfelues, 

\ fo that God may haue glory ,as Mcfcs, and Paul, who rather, 
than God lhould haue difoonour by the deftnj&ion of his 
people, wifhed their ovvne names to bee blotted out of the 

! bookeof life. 

Fourthly ,wee muft labour to win others to the glorifying 
of Gods name , according to that of Chrift ; Let jour light Jo 
Jhine before men that they may fee yonr goo d^vorkts i & glorifie your 

i Father Vehich ii in heattenA here is no good child that doth en- 

| tirely loue his father, and reuerence him, but hee fecketh by 
all meanes to bring others alfo to fpeake reuerently, and well 
of him. Wherefore if it may further Gods glory, amongft o- 
thers to endeauour after their cornier (ion and reformation,he 
is attentiue about exhorting , inftructing and admonifhing 
them : if it may further Gods glory to auoid all fcandal-gi- 
oing euen to rhofe that are without , hee will Hue purely and 
blamekflfe among all men. He is not a Cain that faith,e^*w / 
7nj brothers tycycr ? neither is he a fpot and blot by his fcanda- 

J lous life amongft Chriftians, as the falfe brethren, of whom 

i Iude fpeaketh, and the carele flfe people of thefe times. But if 
his endeuours may glorifie God any way, he acknowledgeth, 
that all which he can doe, is too little , and therefore his care 

. extendetb euen to others, as many as he can poflibly win, to 
the praife and glory of God. 

£>ueft, 65. Whence is the reafon of this Com- 

■ mandemc.nt taken $ 

Anfw. From the fear e full efiate of fuch.as anyway abufe the 
name ofGodjbe Lord bpldtth them as gutty °j dijhonottr done vx- 
i to his blcffed Matefty. 

Explan. The reafon of this Commandement,howfoeuer ft 
I may k erne to be but fingle,yet indeed it is twofold. The firft 
! implicice : It is the abufing of his name , who is rhe Lord our 
1 God, and the very words of the Commandement doc yeeld a 
| weighty reafon. Hrft,bccaufe he is Ichouah the great God of 

heauen 



Hetyes Agawft Swearing. 



heauen and earth,whofe name is abufed ; it is great prefump- 
tion, man is not abufcd, who might be dealt withall for a pa- 
cification, butGcd,forthepacityingofwhom,whocan,or 
dare plead>as the Prophet faith. Secondiy,his name is abuied, 
who is the Lord thy God,who is thy king,thy foueraign,thy 
rather and Sauiour , from whom commeth euery good gift, 
which is grofle ingratitude : The very heathen did not thus 
requit their kings & benefadors,but did rather honour them 
too much,euen when they were dead, & their greatneife cea- 
fcd: & yet thou vile fwearer, wretched curfer,& abominable 
blafphemer,doft daily abufe that great name, which not men, 
but Angels,& the very deuils do reuerence : yea, thou abufeft 
him with thy tongue, who beftoweth vpon thee the great be- 
nefit of the vfe of the tongue, without whom thou canft not 
ftirre either tongue, hand, or foot,or thy leaft finger.Thirdly, 
His name is abufed, whofe dishonor the deuill in hell himfelf 
endeuoureth in vaine,for he both can and will turne all things 
to his glory. How vaine was Tharaohs light reiedring of the 
Lords mtffengers CMofesmA *Aaron t with the blafphcmy 
which he added , tvho is god, that lfoouldbt ffrae/goe ? For 
this was turned to Gods great glory, when he drowned him 
with his army in the bottcme of the deepe. How vaine alio 
were the blafphemous brags of ' Senacherib infulting ouer this 
great God ? for without any army he was confounded ,& like 
a filly fi(h,as with a hooke taken, and brought backe into his 
owne countrey,and perifbed there,to the great honour of the 
almighty God of Ifrael. And in like manner, if any be fo hel- 
lifnlydifpofeJ.tbat they willftiilgoeontobhfphemehis ho- 
ly name , as Sathans fvvorne champions,to anger God ; they 
(hall not preuailc,but in ipightof them,the mighty God will 
haue glory by their confufion. 

The reafon exprefled. Hehcldeth thtmasgmltj ofdifbdnonr 
done vnto his LMMejlie. They are already fet downe in his 
bookc, as damned ptrfons, and in themfelues they beare the 
palpable marke of prophanenefTe. Eucn as the Gentiles, be- 
caufeof the dishonour, that they did vnto God, were gtuen 
ouer to reprobate minds. For in like manner is it with com- 
mon fwearer s, andcurfers, they haue this brand of reproba- 
S 3 tion 






Iara.x.17 



Exod. J 



2 King. 19. 



Rom. 1.34. 



1^6 



The third Commandment. 



Pfal.n?.xi 

z.Cor7.X2 
Lc.xi.19 I7i 



S-vtarmg 

Math.j.33, 



tion vpon them, to bee generally infenfibleof finn especially 
they are giuen ouer withall to lying, drinking, filthy talking, 
gaming,-& vanity, neled of prayer, and the exercifcsof Gods 
vvord,quarrelling and prophaning of the holy Sabbaths,fcor- 
ning and mocking at all reproofs,though moil inft.So that he 
which hath an eye to fee,may eafily fee them ftand guilty ,and 
the fentence already denounced,written in their foreheads. 

What blafphemer would not this make to tremble , if he 
would but fet his heart to confider of it , and whilft hee hath 
time,feeke for a pardon,by vnfained turning from this curfed 
v vickedneffe of the vnruly tongue. Helps thus to doe,are. 

1 . To pray often, and (penally againit this vice ; for he is 
noted by the Preacher to fearean oath,that vfeth to facrificc, 
that is to pray. 

2. To heare and meditate much vpon Gods holy word : for 
thus T>auid faith, I have hid thy Word in my heart, that I might 
not finite againfi thee. 

3. If oaths or curfed (peaking haue at any time proceeded 
from our mouths, to be reuenged vpon our felues, by refrai- 
ning euen from fpeech in fuch company, and in fuch cafes, as 
wherein wc haue bin fornuch ouerfeene. 
4 To admonifh one another heerof,according to that ftrcight 
charge giuen by the Lord. Then Shalt not hate thy brother in thy 
heart andfitffer him tofinjbat Jhalt flainely tell him of hU faults. 

£>ueft. 66. Ifthere be fuch danger in fwearing 5 may 
a man lawfully fvveare in any cafe whatfocuer i 

Anfw. Without doubt, a man may fometimr lawfully fweare^eu 
ther for the confirmation of a truth, Which cannot otherwife bee 
knowne • i andjct neceffary \or for the ftrer.gthemnv ofhonefl leagues 
and couenants made between: men 5 or laftly, We being called here- 
unto before a Uvpfill Afagiftrate. 

Explan. Here are two things further to be explained. Firft. 
th3t it is not altogether vnlawfuil to fweare. Secondly ,that a 
man may lawfully fvveare in thefe cafes. Concerning the firft, 
diuers haue beetle contrariwife minded , becaufe of thofe 
Words of Chrift ; I fay vntoyou y fweare net at all>nehher by Hea- 
w»,#f.Notonelv the Anabaptifts haue vpon this.withftood 

ah' 



V>i< . -mf* 



Cautions in Swearing. 



all fwearing, & the Heretiqnes called Manichees,who did vt- 
terly rciecl the old Teftamet,becaufe it commadeth to i weare 
by the name of God: but Jersm alfo a learned father beld,that 
the liberty of fwearing by the name of God,was oaiy granted 
vnto the Jewess vnto little children,left they (hould fweare 
by deui!s,euenas hefaith,he would haue facrifices done vnto 
him,rather then vnto Idols: And certainc Martyrs,aboue two 
hundred yercs agcne,are recorded to haue refufed the taking 
of an oath, being ordered by the Magiftrate , vpon the fame 
reafon. But alas, good men, they were inancrrour, as will 
plainely appeare.if weconiider firft,that the Lord hath com- 
maunded his people to fweare by his name, not once, butoft- 
ner,as w as ft c wed a little before out of 1>m. 6. i 3 . Itre. 4. 1 . 
where it is put for a maine part of his worfhip .* and of him 
that (hall dwell in the Tabernacle of the moft High,it is faid^ 
that he fwearcth to his owne hinderance, and changeth not. 
Wherefore, notonely the more hard-hearted of the people, 
but the holieft 0$ ^Abraham Jaacobjofefh, &c. haue fworn 
vpon fome occafions, which they would not haue done, if it 
had onely been tolerated vnto the people,becaufe of the hard- 
neffe of their heart. Secondly, if we confider, that, as it was 
commanded m the old Teftament , 10 is it pronounced in the 
new, to bee an end of contxouerfies amongft men : therefore 
Taul fometime fweareth to the Philippians, Godu my record 
how I long after you. And to the Corinthians , / call God for a 
rccordvntomyfotile. And the Lord is faid, to haue fwornc by 
himfelfe vnto Abraham, to confirme his promifeof blefling : 
And the Angel in the Reuelation , fware by him that liueth 
for euermore : all which would not haue bin fo,had it not bin 
lawfull in any cafe to fweare, 

Concerning the fecond thing in the anfwere. Firft,that it 
is lawfull to fweare, to confirme a neceiTary truth, which o- 
thcr wife cannot be knowne, is plaine from the examples go- 
ing before. The Apoftlefware, to confirmethe Philippians 
and Corinthians , of his vnfained loue towards them , and 
the Angel, th t time ftould be no more, which were wcigh- 
tie things, and nect flary to be knowne certainely, for the fur* 
thcrance of the Gofpell , and yet fo hidden , that they could 
_____ S 4 not 



*47 



Math.r.j*. 

Ckryf.Hom. 
7.5»M3th. 



P&I.IJ.4. 



Heb.titf. 
Phil.r.8. 
ft .Cor. 1.2 3 

Hcb.6. l4 . 

Rcud.io.A 



248 



The third Commandment. 



Rom.13.1 



not be certainly knowne,but by calling God for a witnes,who 
istheknowerof alifecrets. 2. For the making of leagues 
and couenancs fure,it was the common praclife ottsfbraham, 
Ifaac, Jacob, and all holy men to fweare by the true God, that 
he being called to be witnes of what they had prornifed,they 
might not dare to deale falfely. 2 . The lawful! Magiftrate is 
Gods Vicegerent heere vpon earth , and therefore ii: he call 
thee to fweare, thou muft not refufe, but obey herein : for to 
obey the lawfull Magiftrat,is to obey God,feeing the powers 
that be,are ordeincd of God. And to thefe may be referred all 
other lawfull cafes of fwearing ; other wife , they are abufes 
of Gods holy name. 

J2*eft* 67. Whatelfeisrequiredjthatourfvvearing 
may be lawfull < 

Anfw. Thefe f our e things. 1 . We mn ft fweare onely to fuch a 
truth , as W<? know to befo. 2. We muft fweare according to the 
knowne intent of him vnto tyhom.or before Vthom Vte fweare. 3 We 
muft fweare onely things fofsible, and lawfiJU 4 This being a fart 
ofgoisVvorJbifJtoe muft doe it ^ith great reuerence. 

ExfUn. Thefethingsmuftalfobeknowne, and confide- 
redby him, that would rightly proceed in the taking of an 
oath. For;Firft,although it be a truth,vnto which thou fwea- 
reft, yet if thou knoweft it not to be fo, thou art periured,be- 
caufe thou fweareft contrary to thy conference. Secondly,if 
thou fweareft in doubtfull words , hauing another meaning, 
then thou knoweft him to haue,before whom thou fweareft, 
thou abufeft this ordinance of God, Thus the Iefukesplay 
with oathes,by their equiuocations,and mentall refcruations: 
and with them agree too many Shop-keepers , Iiuing vpon 
buying and felling , that will fweare , that their ware ce(\ 
them thus much, meaning the whole, when the buyer is pri- 
zing the yard , or the ell : or , that they were bidden fuch a 
price, meaning of their wife, or companions, for a colour, 
when as the buyer is made to beleeue, that if they would 
haue taken that money , they might haue fold it fo , ere 
that time, with many other deuices, to deceiue their owne 
foules. 

__________ 3- To 



Cautions infoemng. 



3. To fweare things irapoflxble, or vnlawfull,is to mocke 
God, as if a man fliould call his neighbour to witnefTc, his co- 
tienanting withathiefe to rob his hoofe,or to cut his throat : 
or ifa Subiect fhould call his Prince, to fee him build an houfe 
in the aire,to flie with the fowles,or to make his horfe (peak, 
which were meere mockeries. 

4. If it be not reuerently performed,Gods name is indeed 
taken into the mouth , but forgottenof the heart; the Arke 
of God is carried,but in fuch fort, as when God was rherfore 
difpleafed with Vwh. Wherefore, though it bee a truth, 
fweare not vnto it , vnlefTe it be weighty, and thou difpofcft 
thy felfe hereunto with reuerence. 

gutjt- 68. What ifa man (hall fwearethat, which 
is vnlawfull 5 is he not bound, notwithftanding, to per- 
forme his oath i 

Anfw. Naj in no Vvife ;for fi he fhould adde vnto hUfinne if 
[wearing vn lawfully ,4 further finne of doing vnlarv fully , 

Exflan. Thisisplaineofitfelfe, to euery man of vnder- 
flanding. A man being in danger of his life,is throgh feare c6* 
(trained to fweare, that he will not difcouer, but maintaine a 
company of theeuesto his power: he hath offended, by taking 
this oath,but he fhall much more ofFend,if he doth according- 
ly/or he fhall be acceflary to their wickednes. Butthe cafe is 
changed, ifa man by ouer-fight, (hall fweare any thing to his 
owne hinderance, but without preiudice to the good of o- 
thers,for here the oath is to be performed.This was the cafe 
of Ifrael as touching the Gibeonites, vnto whom, when they 
had fworne though they were brought vnto it by craft , yet' 
they feared to breaketheoath,and filtered them to Iii!e. 

If any man fhall fay, if this bee a rule to bee followed, then 
eucn vnlawfull oat'ies are to bee kept; for it was vnlawfull 
for them, to (ufrer any cf the men of thofe countries to 
hue. 

I anfwer : That this was not (Imply vnlawfull ; but firft,if 
they fhould bee an occafion of temptation vnto them. 2. If 
they could bring them into their power /for fome (till remai- 
ned to trie them withall. 3. They were enioyned this for 

their 



249 



Pfal.15.4, 



Ob, 



Sol 



2J0 



The fourth Commandemcnt . 



Memb.i. 



their owne good, that rooms might be made for them to in- 
habittherc. NjwtheGibeonkes, by their fubtilty , freed 
themfelues from this danger ; Co as that they had no power 
ouer them, by reafon of their oath, to deftroy them, and it 
was but to their owne hinderance, or rather, as they turned 
it,to their com modity. 

<£>*£/?. 69. Which is the fourth Commandcment? 

Anfw. Remember that thou l^eepe holy the Sabbath day, fixe 
dayes Jhalt thou labour , and doe all that thou haft to doe ; but the 
feuenth u the Sabbath of the Lord thy God , in $t thoujbalt doe no 
manner oftyorl>e, thou, andthyfonne, and thy daughterly man- 
fernantythy maid- feruant, thy cattle 9 and the firanger that is within 
thy gates : for in fixe dayes the Lord made Heauen and Sarth, the 
fea } and all that in them is 3 andrefied the feuenth day\ therefore the 
Lord blejfed the feuenth day,and hallowed it. 

S^tf. 70. What is the duty here commanded? 
Anfw. To keepe holy the Sabbath day , and to beemindefitS 
of it. 

£l!*eft. 71. How may this be done? 

Anfw. *Bj affembling to get her ,to fray vnto God,andto praife 
himjta heare his holy ?Tord,and receiue the blejfed Sacraments. 

£}uefl. 72. Is this all that is required to the right 
keeping dithk Sabbath day i 

Anfw. No : bfit Vvc mufl prepare ourfelua by prayer ,and 'emp- 
tying our hearts of finne, and meditate vpon Cjods Worses, and the 
TVbrdVvhkh We haue htard , fiffering it ft to tyorke in vs, as that 
We may be furthered in nil holtnejfe of life. 

Explan. This Commandement being affirmatiiie,wee be- 
gin againe with the duty ; for the further opening whereof 
wee are to confidcr it, according to the fcuerall numbers. 
Which are; 1 . To keep holy a time. 2. To remembcr,and to 
be mindfull of it. 3. To kcepe holy a Sabbath. 4. To keepe 
holy the Sabbath, that day, which the Lord hath appointed. 
For the firft, it ofFcrcth againe two things to our confiderati- 

on: 



The holy duties of the Sabbath, 



f 251 



Tbeexerei- 
fesofthe 
Word. 
1 Nchcm.8.4 
vcrfc *. 



AcU 15.21 



on : both what it is, to keepe holy a time, and wherefore it 
fhould be kept holy. 

1 . To keep holy any time, is to fcparate,and fet it apart to Q*eft % r. 
holy duties,to bee done either towards God, or towards our 
neighbour. Firft.the duties to be done vnto God, are either | 
our fpeaking vnto God,whichisby Prayer, or God fpeaking 
vnto vs, which is by reading, preaching, & hearing ofGods 
holy wordithefe were in vie at their holy meetings,vnder the 
old Teftament. In the daies of Nebemiah there was a pulpit 
raade,out of which,both God was praiicd,& the words of 
the Law read, & the fenfe and meaning opened vnto the peo- 
ple, that they might vnderftand. And of this lames makcth 
mention,in the Councell held at leiufalem, faying, that Mojes 
had in old timt>thcmin enery city, Which did preach him, feeing 
he Was read in the Synagogues euery Sabbath day: Their Synago- 
gues then,being as our places of meeting for euery Congrega- 
tion in euery tovvneand village, & their reading was that be- 
fore fpoken of in Nehem$ab,wkh the giuing of the fenfe .* and 
thus is it,that the doctrine of Mofis was preached,and made 
plaine. And that this was (till their cuftom vnto the Apoftles 
times,appcareth both from thisfpeech of lames, being in the 
Prefent-tenfe,and where it is noted,that the Matter of the Sy- 
nagogue fent vnto Pau/znd his companions, after the Letlure 
of the Law, and the Prof bets, that if they had any word of ex- 
hortation for thepeople,they mould fay on.Which fheweth,. 
that as it is in vfe amogft vs, to haue a fir ft & fecond Lecture, 
and then a Sermon, the people being gathered together to 
heare : So it was in thofe dayes vnder the law, one lecture 
was taken out of one of the fiue bookes of Mofes; the other, 
out of theother parts of the old Teftament,which were pen- 
ned by the Prophrs. 

And much more are thefe holy exercifes commended vnto 
vs in the new Teftament, S. TWchargethTliaw/^j, togiue 
attendance to reading , to exhortation, to doclrine , and conclu- 
ded, that in fodoing,he mould faueboth himfelfe,and thofe 
that heard him. And in comparing that excellent gift of thofe 
times,of fpeaking with tongus,with prophefyin^or preach- 
ing,he preferreth far the preaching of the Word. Therefore 

are 



Ads 13.1;. 



i.Tim. 
4.13. 
Verfci<5. 
1 Cor.io. 




I Pct.i,* 






Thzfv ■ ndemtnt. 



C*nc$l t 
Fran. 



2 
Prayer and 

thanlgfei- 

USHg. 

Nchem.8. 



I Cor. 14 



are fuch glorious things ipoVe: \ hereof, . to be the power of 
God , the faluation ot tru,k that beleeue* a fweet fauour vn- 
to God in all, whether they perilh,or be iaued.&c. and hea- 
rers are willed,^/ new borne babes J* dtfire the fine ere tntike of\ 
the Wordythat tbej may grow thereby. W hich ferueth to com- ' 
mend the care,both ok the Gouernours of the Church in for- 
mer times , who would not haue any Lords day pafle oucr : 
without a Sermon, as witnefleth Infiin Martyr, faying, That ' 
the Word was read and preached , for the (pace of an houre ! 
euery Sabbath day , at one meeting. TertuUian faith of his ! 
times , that there was not any holy meeting, wherein they I 
were not fed with diuine Sermons j and if the Paftorv/ere 
fickjor neceflarily hindred,the Deacon read an Homily. In a 
Councel in Germany ,vnder Carolus Mtgnutjx. was ordained, 
that there fhould euer bee fome man to Preach vpon the 
Lords day, foalfo hath both the TrullanSc Moguntine Coun- 
cils. And the like is the care of the worthy Goucrnorsof 
thefetime$,it being ordained, that the Word iliould be prea- 
ched euery Sabbath, and the Catcchifme explained in the af- 
ternoone,though many places,alas, may fay hereof,as of fun- 
dry good Lawes befides, they are well enaded, if they were 
well executed, 

The other kind of holy duty,is Prayer and Thankfgiuing : 
for j when Ezra was afcended vp into the pulpit, bee prayed 
vnto, and praifed the God of Heauen, and all the people faid, 
Amen, Amen, And there were formes of prayer and thankef- 
giuing to be vfed in publique,as the p2. Pfilme more fpecial- 
ly for the Sabbath , the 104. 105. 106. 107. for all times of 
Gods publike worOiip. This alio is f poken of in the new Te- 
ftament, asvfedbythe Minifter in their meetings, anditis 
prouided, that it fhculd be in a knowne tongue, that the peo- 
ple might fay, Amen. Prayer hath euer been fo cflentiall and 
proper to the houfe of the Lord, that it is called for this, The 
houfe ofprajer.Somc rafh (pi r its would haue no prayer vfed in 
the Congregatio,but concerned prayer,without any fet form; 
which would breed fuch a ccn'ufion, as the like hath not bin 
knowne in the Church of God : fome,through lniuiricicncy 
of the Minifter, being without any prayers, or toe flcnc/erly 

appointed 



The duties ofbolimjfc. 



appointed in this regard. Others , through the variety of 
mens difpofitions , and humors Co diuerfly appointed , one 
following this fafhion, and another that, as that in the fame 
Church, which is one body, novnity, or agreement almoft 
would appeare. 

l : Singing of Pfalmes to the praife of God. Much time in 
their meetings was wont to bee lpcnt herein , vnder the old 
Te(hment,as may eafily be gathered, from the many Pfalmes 
committed to the Matters or the Quirifters, and fpeciali holy 
longs, appointed to be fung vponfpeciall occafions,by Mofes, 
by 'Barac&nd Deborah.Ac. Vnto which muficke. made, with 
playing vpon inftruments , and vpon triumphant occafions, 
comely dancing was iometime added. And vnto the like are 
we excited in the new Te(lament,with Pfalmes,and Hymnes 
and fpirituall (bngs , to fing and make melody to the Lord in our 
hearts. Is any man merrj Jaiih lames Jet him fing Pfalmes. The 
praclifeof thepooreperfecuted Chriftians of the primitiue 
Church doth fhiew , that this duty was wont to be vfed in 
their affemblies fince Chrifts time ; for as he according to the 
ancient manner , after the Paffeouer , fung a Pfalme with his 
Difciples,fo did they attheir Communions,which were then 
euery Lords day,and not hauing the liberty of any other time, 
they came together thus before day,or early in the morning, 
for which they were called Hjmni anttlucani. Let the Pa- 
pifts therefore deride our feruing of God with Pfalmes fung 
in our affemblies;we know notwithftanding,that if it be done 
from the heart, it is better then all their Latine Chaunteries, 
which the hearers vnderftand no w hit at all. 

Fourthly, theadminiftration, and partaking of the bleffed 

Sacraments, becaufe it is the Lords day , in remembrance of 

whom,the Communion is receiued. Wherefore in describing 

this day,this circumftance is commonly added When they Were 

come together to break? bread ; for without this , no Lords day 

was wont to be parted ouer,as hath beene already noted. And 

for Baptifme this day is fitted , be ng the time of Chriftian 

! congregations and as it were a reprefentatiuc Church, wher- 

i into the baptifed is to be admitted,and made a member of the 

i vniuerfall Church thereby. 

i $• ^ c, y 



*53 



3 

Singing of 
Vjalme:. 



Ephef.y.i?. 
lames j 13 



Vlin. Eftft. 



4 , 
Recetutng 

the Sacra- 

weuts. 

A£hio7- 



254 



Efay 58.13. 



The fourth Comm&ndemtnt . 



Pfal.li9-Ii 

Col.3.16. 



To l ebea* 
gAtnft fud- 
den danger. 



Mark.3.4. 



5 . Holy conferences and meditations, for of old they were 
retrained from thinking their owne thoughts , where the' 
Lord forbiddeth the feeking of their owne will, or (peaking 
avaineword, and if heethat keepeth the Sabbath aright, 
muft be free from thefe things,then his thoughts mud be ho- 
ly,his fpeeches and conferences holy. Morcouer, doth not the 
husbandman couer his (c^d with moulds,when he hath com- 
mitted it to the ground , that it may grow , and bring forth 
fruit ? Doe not we chew our meat,when wee haue put it into 
our mouthes,that it may turne to our nourifhment ? and how 
(hall we thinke,that the feed of the word will ftuclife in our 
hearts , vnleffe we hide it there by mufing , and meditating 
thereupon ? how can wee thinke to haue it turne to the nou- 
rifhment of our foules, vnleffe wc chew it by further talking, 
and conferring about the fame.^^^did thus hide the word 
in his heart, that he might be preferued from (inne, and that 
corruption may not grow vp in vs, the Apoftle willeth, that 
the Word [hould dwell plenteoujly in our hearts. So that the beft 
keeping of the Sabbath is,when as wee not onely heare,pray, 
fing,and communicate in publike,but priuately thinke againe, 
and againe vpon thofe things,wherin we haue bin inftrucled, 
conferre one with another,read,pray,and fing Pfalmes in our 
priuate houfes. 

£ucft. 73. Is there no duty to be done towards our 
neighbour 5 for the hallowing of this day { 

A n( w. Tes.it is a fpeciaH time ofexercifing mtrcy by helping a- 
gAtnftfitdden dangers Jby colleEling,and dijlributixg to the p core \by 
vijlting the fie ke t and reconciling dijfentions amongfl neighbours. 

Exptan. The holy duties to be done towards our neigh- 
bour are ; firft,workes of prefent neceflitie, which could not 
be auoyded , which are not onely then tollerable , but good 
and commendable, according to that fpcech of Chrift, when 
they watched him,whether he would healethe man with the 
withered hand vpon the Sabbath day ; Is it law full to doe good 
on the SabbathyOr to doe enill y toptue life or to kiR ? as if he /hould 
fay,thts is a right Sabbath dayes worke, to do^good, or to doe 
any thing, tending to the (auing oi a mans life in danger. So 

to 



Reajons of keeping a Sabbath. 



to fauethe poorehelpelefle beaft,either fallen intothe pitr,or 
wanting fubftance,he fheweth elf evv here to be a work of the 
^Sabbath. From the equity of which it followetb,that to put 
to our helping hand againft any cafualty falling vpon a mans 
perfon, goods, cattell,or houfe,is a worke fo good,and holy, 
as that it well becommeththe Sabbath day. In like manner is 
it to be held, for the fauing of good things, which otherwife 
would be loft, by gathering of Saffron, milking, and making 
outthemilkeofkine, andfheepe, and if there bee any thing 
elfeof this nature. Likewif houfhold bufineflesin making rea- 
dy of meat,& keeping things in decent and comely order,are 
lawfull vpon this day; for God will haue mercy ,and not facri- 
fice, hee made not man for the Sabbath , but the Sabbath for 
man : that is,hedoth lomuchfauour the good of man,asthat 
when the ftricl keeping of this time , is preiudiciall to the 
neceflary good of man , hee would rather haue it giue place 
hereunto,then that it fhould hereby be neglected. 

2 Workes of mercy to the poore,in gathering reliefe for 
them,and diftributingthe fame : for this feemeth to haue bin 
the cuflome in the Apoftles times, that euery firft day of the 
wceke,colIe<ftions ihouldbe made for the poore>as God blef- 
fed euery man. 

3 Duties of loue , to the comfort of our neighbour in di- 
ftf effe, by vifuing the ficke, and poore prifonerSjComforting 
thofe that mourne vnder any crofle or calamity, and making 
peace betwixt thofe which be at varience : for as thefe duties 
are holy , and haue excellent promifes , and become vs at all 
times, fo fpecially vpon the Sabbath dayes, when the^ublike 
worship and feruiceof God is ended. 

The fecond queftion touching the fanclificationof che Sab- 
bath is, wherefore, and for what fpeciall caufes there fhould 
betimesthus obferued forthe publikeworfnip of God , fee- 
ing that the fpirit, and heart, which are inward, and pnuate, 
are the principallinhisferuice? I anfwere , that the caufes 
hereof are fundry and weighty. 

I. Hereby are exercifed the faith, and obedience of men ; 
when as becaufe of Gods commandement,onely they (hall fc- 
parate,and fet themfelues apart from worldly bufinefles,what 

hafte 



111 

Matt.! 2j; 



Mat. 12.7. 

2 

1 Cor.162. 



V'tfittng the 
ficke, 
Matttuf. 
Chap jr. 



Quefi. 2. 

Reafons of 
ks f p tn i the 
Sabbath. 



2 -«Krtir CtmmJmdcmtMt. 

I balk tocoer they baoe,to goc forward with the fame. 

^ere eipeoall »..:.: he 3ncient peopic 

:ek Sabbaths. For all the 
w* cere before 

the LorijOuny or tbemccaaming from a tar, 6: teaming their 
boaies deitiMte aac 
at. naroeikx- 

^e them. And accordin^y were the 
rhetniemes to the Lords ordinar. [ r ore then he rc- 

q aired at their hands, for when their enemies ict vpon them 
or, :atb , they were rsriudoas, that 

they would noc itir to arme and defend themfdaes , for ft i 
eakingtbeS:. >■ 






■ 

i is mai: Bt pc stings be du- 

c joented,\vhere ail things either ar e,cr ought to be pro- 

rection of Gods holy 

riband rnity and foundnttTe will be maintained : but take 

iwaytheie, andaconrolioQ, both in d>e matter of Religion 

l- :. .-. :~z ~ir. - ^ :.•■... ~ . ::.c :; ..; ... v. hamtOC/ one 

. ; . ■ .. c common!; 
beads,fo many opinions. 
3 Lucsand charity ,and afltamBg grac. arc the .~ 

dy^s it 

man be rode and . ect of 

tbeprex . - - 

Icrued there by vsak 

Doeano: shamed by oar bei 

4. Servants and catreii, obtaine lome cafe from their fore 
hboar he food , the Lord , v. 



To remember the Sabbath. 



of all, doth alfo tender: foradmit, that there were no Sab- 
baths, vnmercifull minded men would workc out the very 
hearts of their feruants, andcattcll, wherefore it is often al- 
ledged by the Lord , that thy feruants and cactell may reft as 
wellastnou. 

j. The feruice and worfliip of God is thus vpheld,which 
would otherwife decay and fall to the ground , if there were 
no times of pubiique meetings , but all men were left vnto 
their priuate deuotion , fome vtterly forgetting what they 
owe vnto GOD, fome negleding all , and moft through 
ignorance , fcruing him with fuperftition , in ftead of true 
deuotion. 

Sixtly, the Sabbaths thus publiquely kept, are a fignc vnto 
the people of God, both to diftinguilli betwixt them, and the 
heathen that know not God,and to reprefent in fome fort the 
Sabbath, that ftiall afterwards be kept in Heauen from moneth 
to moneth, and from roeeke to "tot eke fir e*tr : when the Saints of 
God (hall reft from all labour and forrow , world without 
end, Thateuen hereby, they may bee brought to fome com- 
fortable meditation o^their happinefle to come, if it be fome 
com r ort to reft from toyling for one day, and to be recreated 
with Gods fweet promi fes preached vnto vs, and finging of 
Pfalmes, and praifes : Oh what a comfort may wee thinke it 
will be, when as we fhall reft for euer, and be in poflltfion of 
thofeioyes, which are here promifed, in the company o. r the 
holy AngJs, delighting our felues with finging Alleluiah, 
continually. 

The fecond member of the duty here enioyned Is , to re- 
member ,aod to be mindfull of this fancti flea r ion. And this re- 
membrance muft be flrft gencrall all the dayes of the weeke, 
when we bargainc, couenant, and vndertake any builneffe af- 
terwards to be done, wee muft not at hap hazard promife to 
doe this, or that, without any refpeel to the time,but we muft 
call to mindc , whether our intended time will not fall vpon 
the Lords day, left wee beconftrained by vertue of our coue- 
nant, fometime to pay a fummc of money, to take this or that 
iourney, to meet vpon this or that worldly occafion vpon the 
Sabbath day. 

T Againe, 



*J7 



6 

Ezck.io.ii 
Efay 60.13. 



Afemb.2 e 

T« remem* 
herthtStb- 
bath. 



z 5 8 | 



the fourth Comm&ridtment . 



Mat.27^ 



Exod.19. 



EfayfS. 



Againe, wemuft make a fptciall remembrance hereof vp 
on the day going before, fortius wasAvouttobccaMqd, the ' 
day o f preparation vnto the Sabbath; and it hath fctcne aaan- 
c;ent cuftome amengft ChritHaos vpon the.Saterday .aner 
dinner, to abftaine from working, and to difpoie themieiues 
towards the Sun ay. 

Neither was this preparation without caufe , if it were 
made aright by prayer ,rtading, meditationiandconfe(rionof 
fmne-s,that t ru y might be denied there-frorn; feeing that our 
infir mine ,aud fteihltncife doth make vs vnft for thefe fpiri- 
tuall ani heauenly duties, wee are made vnholy by the fmnes 
of the weeke,and Jo full of filthy blemifhes,that we had need 
to walh m\ to purge,before we come into the pretence of io 
holy and glorious a C»od in theaffembly of his people. Euen 
as the Ifrathtes were commanded to wafh , and to fandifie 
themfeiues, before the day of the Lords comm'ngc!ownea- 
mongft them vpon the Mount ; (o (hould we remember, that 
tomorrow is the day, wherein the Lor 1 hath appoyntcd to 
come ciown amongft vs,in the place of his worftiip, aiid ther- 
fore to purge our hearts from malicejenuy^nger^and all wic- 
kednefle, and to befeech the Lord for his grace, and direction 
both tolpeaker, and hearers, that we may keepe holy-day to 
the glory of his name. 

Laftly, we muft alio remember, and keepe the Sabbath in 
minde, when itispaft, viz. by thinking vpon the holineffe, 
which wee then made fhew of, in appearing, humbling our 
felues before, and hearkening vnto the Lord, as though wee 
were Scholkrs of his Schoole , that wee may be a (named to 
walkeotherwife the dayes of the weekejollowing , and by 
thinking vpon the Jnftructions delivered vnto vs , that wee 
may at the leaft praclife them in fpeciail more cire'ully tl en 
before. Forthroughthe want of this remembrance, ic.com* 
meth to pafle , that eutn they, which are holy vpon the Sun- 
day, arc wicked all the. dayesof the weeke betides , that pur 
Sabbath-kctpingislikethe Iewes failing , or hangi ig oi the 
head like a buli-rufh for a day , which the Lord doih cuat.y 
difdainc. . 

J Memh. 3, ( The third member of the duty here eni Dyned is, that wee 

t ' L , \ . Le.pe j 



The Sabbath u a reft. 



keepe holy a Sabbath, that is, acefTation,a reft : for this is To 
inseparably ioyned vntothe time , which is to be kept holy, 
as that, takeaway reft, and you take away the holy day, 
for the holy day is a Sabbath , a reft. Therefore, whereas 
there were many feaftiuall times appointed Jn the Mofaicall 
Law, thefeaftofthePafTeouer, orPentecoft, of the gathe- 
ring or fruites, &c. they were all called by name of Sab- 
batns. 

. Now the Sabbath, or reft, which wee muft keepe, is firft, 
and chiefly from finne,and thus our life fhouid be a continual! 
Sabbath,accortling'to that diuine rule. Ceafe to doe emit, learnt 
to doe Vaellifeekc indgement % And relecne the opprejjed: but prin- 
cipally vpon the Lords day, when he is moil: to be honoured 
hereby. But alas, how fouiely is this reft abufed in chefe mi- 
ferable times, no day in the weeke being a day of fuch licenti- 
oufhefTe as this, wherein, as though hell it felfe were brokea 
loofe, fome ipend -their time, and money, and wits in the AJe- 
houfe, drinking and Twilling like drunken iwine, fome wafte 
that which'they haue gotten with hardiabour,in caraing and 
dicing. 

Secondly, this reft muft bee from ordinary (not abfolutely 
neceflary ) labour, which is further exprefled in the words 
following ; In it thon [halt doe no manner of tyorke ? and in aa- 
other place fpeakmg of this time, heefaith: There ftailbe m 
workj done therein , it U the Sabbath of the Lord in all your dwel- 
lings : this being added as a reafon, why no worke might be 
doue, becaufe it is the Sabbath of the Lord, as if hee fhouid 
haue (aid, ye cannot keepe a Sabbath , vnleiTe yee ceafe from 
working. 

Thirdly , wee are to ceafe from vvorkes of fpeciail 
times, as plowing, fowing, reaping, &c. C+nftantine in hi& 
Epiftfe to Elpidim, wiUetb, that ail fhouli reft rvpou. the 
Sabbath day j cnely hee (pcaketh of dangerous weather at 
fome time , yea, often m the time of planting, and grairing, 
and fowing , through which experience tanght , that their 
fruit perifhed , and was loft, in which cafe heegitfeth liber- 
ty to theie bufiueffes, rather then that the good gifts of God 
fhouid be loft. •• 

T 2 Others 



259 



Lcuit.13. 



Efay r.i$. 
Wb*t wee 
muft reft 
frem on the 

Sabbath, 



LcBit.15.3, 



3 

Conftanf. 
*d ZlpU. 



z6o 



A*m.\j m 
H.6. 



lutofunenf, 
Can.\%+ 






The fourth Commandemcnt. 



Others long agone prouided , that no Faires or Markets, 
fliould be kept vpon the Sabbath day, as in the time ofHtrtrj 
the fixt here in England, and yet before that, euen before the 
Conqueft, in the time of Canutus it was ordained, the Faires 
and Markets,and worldly works fliould ceafe vpon that day : 
and Charles the Great commanded his Vifitors,thatall world- 
ly bufineffes fhould ceafe , whether it were fowing time or 
planting, or cutting of vines,&c. And in an old Councell it 
was decreed, That if any fhould worke his beaft vpon the 
Lords day, it fliould be forfeited to the King. 

4. We mud ceafe from the works of our fpeciall callings, 
for the fix dayes are appointed for them ; Sixe dayesjbalt thm 
doe all that thou haft to doe. Shop-keepers ought not therefore 
to follow their trades of felling, Millers of grinding,&c. and 
if there be any elfe of the like nature, they muft reft from the 
workesoftheir callings at this time of reft. Likewifeitis fit 
that Bayliffes , and Apparitours fliould on this day forbear e 
feruing their Proceffes, according to the decree of Leo, and 
Anthemitu, who ordained, That if they fliould execute theft 
offices vpon the Lords day , they fliouldtbe profcribed,that is, 
forfeit all their goods. 

5. We muft reft from worldly fpeeches,and thoughts, ei- 
ther by making bargaines, or talking of worldly bufinefTe, or 
contriuing the fame in our mindes : when we performe thefc 
duties, then is the day kept,as glorious vnto the Lord,as hatk 
beene already noted out of the Prophet. 

The fourth member of the duty here inioyned, is that wee 
fanftifie, KMftBYftK' that Sabbath day, which the Lord 
hath appointed. Now it is granted of all,that the Iewes were 
to keepe fuch a Sabbath vnder the old Teftamcnt indeed, but 
njuch doubt is made for the time of the new Teftamenr > 
whereof here arifeth another queftion. 

^^.74. Is there any fet day vnder the new Tefta- 
ment, thus to be fan&ified and kept holy + 

Anfw. Tes : the day which u commonly called Sunday », hut in 
the Scripture the Lords day* or thefirfl day of the Weel^e, u thus to 
be kfpt Without alteration, to theendofthe World. 

Explan* 



The Lords day our Sabbath. 



— * 



Exflan. We enter now vpon one of the moft controuerfail 
queftions of thefe times, wherein I vvillnotvVithftanding 
plainly proceede, as is fitted for this Treatife, making Gods 
Word nay only rule of direction to ftt downe the truth here- 
in, as by his grace I fhall be inabled. 

Firft then,[ fay,that we vnder the new Teftamenr,<are tied 
to the obferuacion of a Sabbath, as well as the Iewes were of 
old, and by as great authority. 

And this appearuh , firft from therime of the lnftitution 
of the Sabbath, which was, when min liued mi Paradife, 
immediately after his Creation , when hee was free from 
finne , when hee had the fubftance of true holincde , and 
needed no figuring Ceremony for his comfort , his prefent 
eftate being all comfortable. For if a Sabbath was to be ob- 
ferued in Paradife, and came not firft in with any Ceremo- 
nies, which wereto baueancndatChrifts commi gin the 
flefh : how can it enter into any man to thinke, that this ob- 
feruation fhour ceafe, as they did at this hiscomming? 
And no; rather a^r a new iort be reuiued vnder this fecond 
*Adam , to the U\eneffe of- that it was in the time of the firft 
tAdarn I For, by the fecond <*Stdam s who is Chrift, wee are 
reftortd to that. eftate, which we loft in the firft Adam ; and 
why i he i fliould it. differ by the ceffation of the Sabbath ? 
Somechirike that the words of Mofet, Gcncfli.%. wefefet 
downe there by way of anticipation , and not to be meant of 
that beg nning of times, butoffueeceding times afterward 
about the giiringof the Law. But this lytth vpon them to 
proue. In the meanetime wee are in good pcfleflion of this 
argument. 

2. From the morality of this Commandement of the Sab- 
bath , for it is hecre plac-'d amongil the reft of the morall 
Lavves, which are to continue in f< rcefor euer, according to 
that faying : One tot or title of the Law jhall not fail: , though 
beauen and earth perifh. Now if this Law bee Morall, as the 
raffing of it doth imply , and all ether morall Lawes bee of 
force, tobinde to the obedience thereof , as before Chrifts 
commlng, what ralhneffeisit in any to deny the like force 
vntotnislaw. 

T 3 3. From 



H7 



Reafons of 
the Sabbath 
t>nder the 
Goff>el. 

i.Reaf. 



Rom f. 



iReaf. 
Math.jr.23. 



26*2 
3 Reaf. 



The fourth Cornmxndement. 



Mat.24.20. 



■ 
2 

Our Sal- 
bath cer- 
\ td'tne. 



tsfra.l 



2. From the reafons of the Commandement, which are all 
morall,and perpetualL 1 . Becaufe it is to be remembred,that 
of old it was kept in Paradife, which doth alike bind vs, as it 
did the Iewes. a. Becaufe of the equity, it being but one day 
of feuen, and therefore as freely to be dedicated vnto God by 
vs, as by the lewcs. 3. Becaufe of the eale of feruants, and 
cattell,of which there is as much need amongft vs,as amongft 
the Iewes. 4. Becaufe they were to meditate vpon the great 
worke of creation, from which the Lord refted, vnto which 
is now added a greater worke of redemption, vnto the medi- 
tation of both which , wee fliould much rather feparate our 
felues, then the Iewes. 

4. From the caueat giucn by our Sauiour Chrift, fpeaking 
ofthedeftruclionof Jeruialem. Tray that jour flight be not in 
the Winter ,nor on the Sabbath day. That which is here fpoken, : 
hath relation to the times afterwards to eniiie (for the deftru- 
clion of Itrufalem was thirty fixe yeares after Chrifts fufrcr- 
ing) therefore euen then alfo there was a Sabbath, the breach 
of which would be fomc addition of griefe vnto the people, 
as alfo if they mould be conftraincd to rite in the wet,and cold j 
of Winter. If any fhall rather take thefe words, as f poken of 
the Iewes Sabbath , theneceffary breach whereof was moft 
gricuous vnto them, I \pill not much contend hereabout Let 
the former reafons then fuffice. 

Secondly, I fay further,thatour Sabbath is not vncertaine, 
but precifely determined and fet downe , as theirs was, w'-c. 
the Lords day, or hrft day of the weeke, which is the day of 
Chrift his refurredion from the dead. For he arofe the third 
I day after that he was crucified vpon the Friday (which was 
j their preparation to the Sabbath) and had lien in the graueall 
the Sabbath day. 

The reafons that ferue to confirme this are diuers. 
1 . Exprcfle places of Scripture, wherein menrion is made 
of this day , as the fet day of the Chriftians meetings to breakc 
bread, to preach, andheare, and to doc other duties of holi- 
i ruffe. Inthatpiaccofthe^tf/, where the Euangelifttellcth, 
1 that after their comming to Troas , they abode there feucn 
1 dayes, and vpon the feueuth , which was the firft day of the 
i weeke, 



The Lords day our Sabbath. 



263 



Aa.10.7. 



weeke, the Vifcifles being come together to break* breAd y t.hlX is, 
to the holy Communion , Paul preached vnto them. Which 
doth plaincly (hew , that the Iewes Sabbath was now anti- 
quated, and done away, and that this was the Chriftians Sab- 
bath, otherwife they would not haue let pafle the day before, 
as they did. 

Another place is in the Epiftle to the Corinthians, where! iCom£.i« 
the Apoftle prefcnbeth vnto them a rule of gathering for 
the poore euery firft day of the weeke,when they were come 
together,which he alfo faith,that he had eftablifhed amongft 
the Gaiatians , and why I pray you vpon the firft day of the 
v^eeke , and not vpon the Ievves Sabbath ? None other rea- 
fon I fuppofe can bee rendred , but that this Sabbath was at 
an end , and in ftead hereof the Chriftians had another, w*. 
the firft day of the weeke, wherein they made their mee- 

tin £ s - 

A third place is ia the Reuelation 5 where it is faid, that Rcucl.i.io. 

Iohn was in the lie of Patmos vpon the lords day rauifhed 
in the fpirit. Now what meaneth this, that he calleth it the 
Lords day, vnlefle a day appointed by the Lord? For hence is 
the Pafleouer called the Lords Pafleouer , the Communion 
the Lords Supper, the bread the Lords body, becaufe hec did 
appoint all thefe in his Church. Why is hee noted to bee 
rauifhed then in the fpirit , vnlefte that being in holy medi- 
tations , as was the fpeciall manner of the Church, now for- 
tie yeares fince Chrift crucified , hee was rewarded by the 
Lord with this wonderful! illumination in moft hidden my- 
fterics ? From whence may be framed this vnanfwerable ar- 
gument : '■''." 

That day, which by theinfpired Apoftle, is called the 
Lords day,and was appointed by tlie Apoftle,taught through 
reuelation , to be kept by holy meetings in the Churches of 
Chriftians, not once or twice, but euery time,that it came, is 
certainely the Chriftians Sabbath : but fuch is the firft day 
of euery weeke. Therefore not any other,but this day is the 
Sabbath of Chriftians. 

The force of thisreafon ftandeth in thefecond part,which 
is moft firmely grounded, according to euery branch. 

T 4^ 1. That 



2<54 

: • t. . 

Apocl.io. 

Aa 2Q.7' 



tArg.i. 

Exod.20.io 

Math. 12.8. 
Iohn j 23. 



The fourth Comwandement. 



1. That it is called the Lords day. 2. That it was appoin- 

1 ted for holy meetings^o preach and heare,&c. 3.Notiniome 

1 one Church , but'gcnef ally in the Churches or Chriihans, at 

J Troas,Ga'<atia,Coi:mth,&c. 4. Not in iome wceke cnely,bht 

euery weeke. 

The lecond reafon is taken from places of Scripture,which 
proue the lame by confequence : as that in Sxoaiu, where the 
Commandement being giuen, this is added as a reaf< n. The 
feucnth dayu the Sabbath of the Lord thy God>andthe Lordrefied 
thefeuenth day. 

A fecond place is that in Mather. The Sonne ofmanisemn 
Ldrdofthc Sabbath* A third place is in John : nAllmenfhould 
honour the Sonne, euen as they honour the father. ' 

The reafon may be framed thus. If the fame reafon groun- 
ded vpon Cods vvordjbe as well for the firft day of the week, 
as it was once for the Sabbath of the iewes, then wee are as 
! certainly tied to the obferuation of this' day , as they were for 
' their Sabbath :. but there is the fame reafon. Therefore wee 
! are certainly tied vnto this day. 

The flrft part of this argument is plaine, for the fame rea- 
j fon is of the fame force; the fecond part appeareth by the pla- 
| ces noted inthemargent. The maine reafon of the Sabbath 
of the leWes is, because it was the Sabbath of the Lord, and 
therefore his people muft neceffarily doe him thif%>nour, 
that there might be a conformity betwixt Godandfiis peo- 
ple : and in like manner , our Sabbath is the Sabbat^ of the 
Lord Chrift,wben he had finished the worke of on*- r< :demp- 
tion : for which caufe hee alfo giueth the fame name; The 
Sonne of man U euen Lord of the Sabbath : As if in more words 
he fhould (ay: When God the Father had once ended thk ma- 
king of the world, he refted andpubiifhed hrnfelfe to be the 
Lord of that reft , and dedicated it vnto himieife, giuing it 
the name of the Sabbath of the Lord : In like manner, when 
I fhall haue fmifhed the worke of mans redemption , J will 
reft, and will hauc the day of my reft dedicated vnto my felfe 
for which caufe , I fay, that the Sonne of man is euen Lord 
of the Sabbath alfo, it fhall bee called we**™ *&&> The 
Lords d*y. 

And 



The Lords day our Sabbath. 



And thus (hall the will of the Father be fulfilled, which is, 
that as they honoured the lather, in keeping the Sabbath,be- 
twiV. the creation aim redempi ion ; io'they fhould honour 
the Sonne, in keeping the S L> jath, betwixt the redemption 
and coniummation or rhe woi Id. 

A third reafon may be drawue from the vniforme pra&ife 
ofthe Church, cuen nom the time of mans redemption vntb 
this day. Chrilt lumielte firlt began it, when hecarofe early 
in the morning vpon this day, arid rhence-forth euer obierued 
it, (6 long as he continued vpon the earth. When the Dilci- 
ples were gathered together for feare ofthe Iewes, the 
doores being ihut, he came and flood in the middeft of them 
vpon that day. Again,when incredulous Thomas was amongft 
them,he came and fhewed his hands,fL!e.and feete vpon that 
day, and immediately the Euangejift fubioyneth. And as for 
the practice of the Apoflles herein , it is fo plaine , as that it 
were great impu denrtto deny it. 

Again, for the pra&ice ofthofe that liued next vnto them, 
whether Greekes or Latines, they followed the fame order. 
Read for this IgHatiw t m hisEpiftle to the Magnetians,/*/?**. 
Martyr .in Apologeticis* Ircnaus in his fourth book, cap. 19. 20. 
Snfeb. Ecclef.kiftJib.^cap. 2 3 . Origen.Hom. 3 .in Sxod. ^y rill. in 
lohan.Tertttl.dt ' I do/at. leronimjn vita TauU. Ambrof.[erm.6l. 
Augnfl.in Johan.Grcgor.ltb. 1 1 .cpift.j.tf c, 

Laftly,' for the Churches of thefe times fince , and at this 
prefent, whether Proteftant or Popifh, of what Country foe- 
uer, all confent for the obferuation of this day, though in opi- 
nion there bee fome difference about it ; fome grounding it 
vpon Gods Ordinance , according to that which hath beene 
faid, as Beza, lmim i 'Ptfcator, Rollocke, Hoope, Fulkf, and the 
book of Homilies,yea,and fome Papifts alfo, as Scotw,Panor- 
mitanniy Sylncfler, Felicixs, and the Schooicmtn : fome vpon 
tradition onely, as the Rhemiils Teftn merit, Tclletjnd BdUr- 
mine. Whence we may reafon thus:That day which the Lord 
Chnft hath fandfafied by his refurreetk i, wherein heecame 
together with his Difciples to inftrucl and to confirme 
them, wherein all Cbriftian Churches of all Ages hauemade 
their Aflemblics, is certainely the Sabbath ofthe Chriftians : 

but 



26*5 



Math. 28. 



Ioh.20.r9. 



Vcxteit. 



i66 



€•*/£. 4. 



The fourth CommAndtment, 



4u^h(1. de 
temp ferm, 

251- 
Notable 
thing* ypon 

this day. 
Serm.i$4. 



but fuch is the firftday of the weeke.Therefore certainly our 
Sabbath. 

A fourth argument may be drawne from the iudgements 
of Godmoft fcarcfuily befalling fuch, as either haue contem- 
ned the Sabbath of this day, or through worldly mindednefle 
haue neglected ic. In a Councell held at Paris,fome holy men 
vrged the making of f peciall decrees , about the ftnd obfer- 
uation of the Lords day : bccaufe,as they alleadged, partly of 
their owneknowledge,partly by the relation of others, fome 
intending their husbandry vpon this day , had beene f mitten 
with thunder and lightning , to the laming of fome , and to 
the vtter deftrudtion of others. Another carrying home corne 
vpon this day, had both corne and barne mod lamentably 
confumed by fire. Alfo that in Chimftat, a townc in France, 
a certaine woman being wont, together with her children, 
to peele hempe vpon the Lords day , when others were at 
Church, was fir ft terrified with fome (parkes of fire falling 
amongft her hempe; another time, with' a flame of firearifing 
in her hempe ; and laftly, not being warned by this, there 
kin Jled a fire againe, which whilft fliee laboured to quench, 
both (he and her children did miferably perilh thereby. The 
CenturiatoursofMagdenbergdoe tell of a certaine Noble- 
man, that was wont to follow his fport cf hunting vpon the 
Lords day, when others went to Church,but the Lord fhew- 
ed a great iudgement vpon him therefore,he had a child born 
vnto him, with the head of a dogge. And that a certaine Mil- 
ler intentiue about his grinding vpon this day, had his houfe 
and meale burnt, by a fire kindling in his Mill. And to come 
neerer home , Anno 1 583. whilft they were beholding the 
Beare-baytings in Parifh-garden, vpon this day, the fcaffold 
bur ft down flidden!y,and eight perfons were flaine outright, 
and m iny more hurt and maymed. 

A fifth argument may be drawne from fuch things, as fell 
out worth the noting vpon this day. Chrift arofe vpon-this 
day, the elements were framed, the wofld begun, the Angels 
created, and Manna began rirft to fall vpon this day, the Ifrac- 
lir.es pafled thorow the red fea, Chrift was baptized, turned 
water into wine , fed fiuethoufand with a few loauesvpon 
v. this 



The Lards day our Sabbath, 



this day^and vpon it wee hope, that hee (hall come toiudge- 
ment,laith Avguftine.ypon this day Chrift was borne, Aaron 
andhisfonnesconfecrated,&c. Vpon thisday Chrift appea- 
red at fundry times after hisrefurrecTion,the holy Ghoft def- 
cendedvpou theDifciples,and lohn was enlightened. 

A fixth argument may bee drawne from the approbation 
and confent of all the beft men, who are fpirituall , and moft 
able to difcerne the things of God ; and the oppofition of 
godlcffe and moft euill men,who are led like bruit beafts,who 
are naturall,and perceiue not the things of God. For the beft 
men haueeuer fmce Chrifts Reiurreclionobferucd, and kept 
this day with all due reuerence, onely the prophane and licen- 
tious haue caft away all confeience hereof. Whence we may 
reafon thus : That which is embraced , and held by all godly 
learned men: but oppugned bythevngodly, as not (landing 
with their corruption, is certainly the 'truth : but fuch is this 
doclrineof the rirftday of the weeke to bee the Sabbath. 
Therefore moft certainly true. For the rirft part of this argu- 
ment, wherein the flrength confifteth ; and firft, that that is 
the truth, which is held by the godly with one confent : our 
Sauiour telleth them, Tojoh it is gixenjo know thefecrets of the 
Kingdoms of Hcanen. And, If any mm [hall doc his Will, he fh*ll 
know the dottrine, whether it be of god or no. And on the other 
fide y theVp*fdome of 'this World ts foobfhncffe before (}od: and they, 
■which are after the flcftt, doe fanour the things ofthefefb: with 
many like places: from whence it followeth, that the con- 
ftant confent of all godly men , is no fmall argument or the 
tru:h,and contrariwife of- the wicked. And thus ye fee,vpon 
i moft firme grounds , that there is not onely a Sabbath to 
' be obferued vnder the new Teftament, but the Sabbath, the 
fir ft day of the \veeke,which the Lord hath appointed; which 
mceteth with fundry phantifticall opinions. 

Firft, of the Anabaptifts in Germany 3 and the Families in 
England, which hold, that all dayes are now alike, and none 
more a Sabbath then another : neither doth it any whit helpe 
them, that they alledge , Wee are fee from the Lw , euenasa 
woman > when her husband is dead, from the Law of her huf- 
band : for by the Law heere, is meant the Ceremonial! Law, 

the 



26 J 

IVolph.Cro. 



zsfrg.6. 
1 Cor. 1. 14, 



Mati3.11. 

Ich.7.17. 
1 Ccr.3.19. 



Ztrours 
touehtng 
the Sah- 
bdfk, 
Rom. 7. 



268 



The fourth Cemmandement \ 



C0U.16. 



To reft -vp- 
on the Lords 
day. 



Heb,4.lo. 



Hcb.4.9. 



the heauy yoke of which, Chrift tooke from our moulders, 
and if in any other place freedcme from the Law befpoken 
of, it is either meanc or the Ceremonial! and Iudiciali , or of 
the rigour of the morall Law , exacting perfect obedknce in 
euery point, or elfethreatning condemnation. If they iTiall 
fay; Let no man condemns you in refpeEl of a Sabbath ,&c ,2nd that 
the Apoftle faith reprehenfiuely ; Te objente dries >& times ,and 
month s.andjeres : neither doth this make for them,teeing that 
the firll place Iptaketh of feafts abrogated,^ done away only, 
the other of times '/fed to beb^ferued by the Gentiles. 

Secondly, itappeareth to bean error which is held by the 
Iewes, by Ebion, and Corinthm , an theSabbatary Chrifti- 
ans,w'*.that the old Sabbath is (HI to«be kept,as before Chrift 
his comming , for the abrogation of which, thefe places are 
moftpiaine,0/.2 ) i©\ i 4 0\i6.i. Attsio.&c, 

Thirdly, they alfo erre,that yeeld a Sabbath now, but hold 
it vncertaine, whether it oe the feuenth,eighth,or tenth. 

Fourthly, they which hold this daj^ Lut with all, that it 
may be changed vpon the content of the Chiirches, fuiricient 
caufe concurring, which I uKe it, is JttpfoptfittmpoJJlb$lii<m, a 
furmife or things impoiiible.Laftiy,tney which hold the fame 
day, butmeerely vpon the groun i of tradition, as the Fapifts, 
to make their other fond and corrupt traditions in the more 
requeft. 

3. Thirdly,! fay,that this day is not remifly to be kept by 
vs vnder the new. Tettament, although it may rightly be laid, 
that the ftrict reding inioyned the J ewes, doth ceafe, viz. as 
figuring our Chrift his refting in hcauen, after the worke of 
our redemption finifhed, according to that Scripture ;He that 
hath entredwto his refl, hath re fled from his ownc Voorhes y as God 
did from his. Yet confidering , that there is a reft alfb for 
, Chriftians , as is contained in the fame place ; There remain 
neth therefore a reft vnto the -people ofQod ; It were great temc- 
ritie , to denie a day of refting, now from feruile worke, 
holding that the Lords day is rightly kept, by comming 
together to publiquc duties , though the times of vac 
be fpent in following worldly affaires. Vor as Gods re I 
vpon the Sabbath , did prefigure C hrifts rtfting vpon his 



To rejl vpon the Sabbath day. 



day, Co there is a reft to come vnto all Chrifts members, in 
heauen , which is figured out by our refting vpon the Lords 
day : to the apprehending of which fweet, and moft ioyfull 
reft, we are more fenftbly quickened, by tafting the fweet of 
refting here (after fixe dayes painfull labour ) vpon the Lords 
day. 

Moreoucr, -t »s neceffrry, that wee ceafe from worldly af- 
faires, that wee may be more profitably imployed about hea- 
uenly, which without doubt, was one end of refting vpon the 
Sabbath of old ; fortlicy attended then vpon Gods publiquc 
feruice euery Sabbath day , feeing it is faid , that CMofes u 
readin the Synagogues euery Sabbath day. They muft therefore 
reft, that they might labour, reft temporally ,and labour fpiri- 
tually, men being vnfit to doe boththefe labours to the beft 
aduantage the fame day,e(pecially the fpirituall, if there be an 
incumbrance of the corporall , wee being fitted vnto the one 
by nature, but to the other not onely not fitted, but moft vn- 
apt vnto it by nature, fo that wee had need to be bowed, and 
bent by meditation, and prayer before the publike meetings,, 
and to bee confirmed , and made tenacious of the things 
which wc haue beene taught, by recounting them after thcie 
meetings. And to doe thus, wee haue plaine direction giuen 
vs in the holy Scriptures ; Takeheede vnto thy fiete (faith the 
Wife man) When thou entreft into the houfe of the Lord, and bee 
more mere to hears , then to giue a facrifice of fooles ; this is for 
preparation before: and after the publifhing of the Law;7^ 
heede (faith Mofes) thatyee doe, as the Lord your God hath com- 
manded. Andagaine: Thefe Words Which J command thee this 
day fhall be in thine heart ; this is for recounting of the word 
againe after. And that royall Prophet profeflith accor .ling to 
this direction , / haue hid thy Word in mine heart, that 1 might 
not Jin again/} thee. Notable is the admonition of Chryfoftome, 
to this purpofe ; yce ought nor, when yeegoeftom the congre- 
gation ,to be mangled frefently With bufinejfes contrary to thisfiu- 
die, but to goe home, and there to caR together your wife and chil- 
dren, to the rehear/ing of thofe things Which haue bin [poken, and 
When ye haue more deeply & thorovly ingrafted the in jour minds , 
afterwards to jpe about the neceffaries of this life. For if going 

OHt \ 



209 



Ad. 13.11. 



Ecdcf4. 17 



Dcut y.3 z. 
Dcut 6 6. 



Pf-l.i 



I£'H 



In MM r. I . 



270 



The fourth Cemman 'dement. 



3 
Hcb j.u. 



cut of the 'Bath, thou d ft avoid pMil^e meetings > left the benefit of 
bathing be turned tnto a greater hurt, much more oughteft thou to 
vfcthitcare, whin thou commeft from fublique meetings. Alas, 
moft men haue Co much bufintffe vpon the week daies,& are 
Co dull in refpefl of heauenly learning,as chat (vnleffe they vfc 
great care , and labour hard to attaine fpirituali knowledge, 
and grace vpon this day) they are like to be very {lender prc- 
fkicnts,and trewant-like fchollersin Gods ichoole ; yea,euen 
fuch (that I may vie the Apoftles phraie) as had neede to bee 
taught the fit -ft rudiment s , When by reaf on of the time thej might 
hauebeeneDotlors. If there be a Iraire , or a Market vpon a 
day, will he that hath need of fluff e or prouifion (the buying 
whereof, will take vp his time ail that day) let any more time, 
then hee mud needes, from buying, and prouiding to carrie 
home his commodities ? or will he, that is defirous to profit 
in the skill of Mufick, Dancing, Writing, Arithmetick,&c. for 
the learning of which, hee fetteth apart m a weeke weekely 
fometime,will he I fay,loofe any time,\vhen his Mafter com- 
meth to teach him, but apply himfelf hard to thefe exercifes ? 
and how much more then friould wee feefce to improue this 
one Market, or Faire-day of our foules in the weeke, this one 
Lords day, wherein the Preacher is appointed to come, and 
teach vs in the fweeteft and moft delighting noble skill of di- 
uinity, vntothe greattfi aduantage, gaine, and ftoring of our 
foules with heauenly neceffaries ? It were ncedfull therefore, 
befides the publike meetings, and meditating,and conferring 
vpon that,which hath beene taught,that men fhould read the 
holy Scriptures,cndeuouring to remember ,and to vnderffand 
them by fuch helps,as are now moft plentifull, that they may 
not be ftrangers in Gods booke,butmake the hiftones,& di- 
uine inftruftions here fet down fo familiar vnto them,as that 
vpon any cccafion , they may bee able for their comfort , to 
tunic to fuch places as they need :and moreoucr,if they would 
read, and ftudy fome good prayers, that they might bee well 
furniflied this way, according to their feuerall necefTities, 
vpon the way, and in the fields (as ffaac is faid to goe out to 
meditate, and to pray in the fields) and in the night leafon, 
vpon fca, or vpon land : what wonderful! great comfort 

fhould 



To reft vpon the Sabbath day. 



fhould men haue, and how much more fhould they grace,and 
walkc worthy their holy and Chriftian profeflion, then now 
, they doe , or can doe through the misfpendir.g of the Lords 
day,in idleneflc,or vanity; oar which is worfe,in running to all 
manner of exceffe of ryot ? 

Laftly,it is a bale thing vpon fo glorious a day, as the Lords 
day,to put our hands to worldly buiinefTLs, any more then ne- 
celhty enforcetb/br ib we fhould mingle things higlr& low, 
attune and humane, earthly and kaueniy,and fb make a more 
vnpleafing Linfie-woolfie , then was forbidden by the Lord, 
vnder the ceremonial! Law ; wee fhould doe like the heathen 
that knew not God,who had their dies ftfti, profefti, and inter- 
cifiy hoiy dayes, holy day eeues, and mixt holy dayes, fettling 
partly for the worfhip of their Godsend partly for labour in 
the works of their calling. 

The true God would neuer allow this in any of his holy 
dayes,he will not be content to part flakes with vs,and there- 
fore yon ilia 1 1 findeeuery of his holy dayes guarded with this 
clauie, Thonjhait doe no fir telle works therein. Will a man vpon 
a plenti^ull feaft day ; goe from dinner to feeke for (craps in 
the poores basket ? hauing had plenty of the gold of Ophir 
powred out inco his lap, goe feeke for pinnes or nayles in the 
dufl? hauing (ought precious ftones of ineftimable worth, 
and the time of this feeking ftill continuing, will hce attend 
vpon the gathering vp of dung ? But euen thus doth hee, that 
vpon the Lords day putteth his han 1 to worldly bufinefle for 
giine, feeing all thefe things are butasdroffe*»^#tfg, inrc- 
gardofthe excellent knowledge of Chrift ; and the word of God 
is more precious then fine gold, fweeter alfo then the horiy, 
and the hony combe. 

Did wee but confider the double occafion of meditation 
vnder the New Tefl!amebt,both of the Creation, U Redemp- 
tion of man, whereas they Had but a figne of the Creation vn- 
dtr ;heold : the bond of thankfulntfTe now inlarged.a greater 
m an.ir< of rhe fpirit nowguieri, and that implacably-nia.'i- 
ci • . c of man, the deuill now more imaged, knowing 

it! but hv >rt, • ve would be fo farre from making 

t V ' r yoc, <. xaflfe and out rage, that wee would 

rather 



217 



Phil.*. 8. 
Pfal.19. 



272 



The fourth Cemmandcment \ 



Qutft.i. 

The Sab- 
bath be^'tn- 
netb^rrhtn. 

Ar.fr % 
xReaf. 



Iohn 1.9. 

gucft.2. 
The S*b- 

bath to be 
l^ptjhow. 



rather fas farre as our wcakc nature will bearc)fequeftcr eHr 
felucs vnto godly and (pirituall exercifes, whereby wee may 
be fenced againft the deuill , walke worthy of the rich grace 
ofthe Spirit, and anfwere the incomparable beneficence of 
the Lord in lefus Chrift by due thankfgiuing. 

And here againe is occafion offered of diuersqueftions, to 
the further opening ofthe doctrine of our Sabbath. As firft, 
When doth the Sabbath vndertheNew Teftament begin, 
and end ? 

I anfwer,that howfoeuer fome begin it in the euening,and 
fo make it from euening to euening , yet the more probable 
opinion is, that it beginneth in the morning, and continueth 
till the next morning , becaufe Chrift his Refurre&ion, the 
caufeand beginning of this Sabbath , was early in the mor- 
ning, as appearcth plaincly, if we confider, how thefouldiers 
were terrified at his Refurre<ftion, and went into the Cine to 
certifle the high Priefts what had happened ; and the time of 
their going is noted to be, when Mary was gone from the Se- 
pulchre, which was atthe dawning ofthe day : fo that as the 
argument was good for the beginning ofthe old Sabbath,(the 
Lord refted , when the euening and morning ofthe fixth day 
were at an end, therfore then muft begin the rt ft of that Sab- 
bath) fo it is good alfo for the beginning of our Sabbath, 
Chrift hauing finished the worke of our redemption, arofe 
againe early in the morning, therefore it feemes, early in the 
morning muft we begin the reft of our Sabbath. So may we 
rightly hold, that it hath againe bin turned from euening to 
euening, to be from morning to morning, to ftt foorth mans 
rifing through Chrift from darknefs to light by grace,accor- 
ding to that of lohn ; He it the true Itjrhtjbat Ughtneth euerj one 
Vvhich commeth into the world. 

But how is the Sabbath comprehending both day, and 
night to be kept? 

jinfwer. Not as fome Heretikes,of whom Orison writeth, 
by remaining in that pofition of body, wherein we are taken 
at the approach of the Sabbath, nor yet as the E fleet , a ftrid 
fedamongftthelewes, byabftaining from doing the neccf- 
dry bufincflfcs of nature : as Mather* Tarit writeth of a lew, 

that 



A Sabkuh dtyes iearney. 



2 7J 



chat would not be etrawne out of a noyfome priuie vpon their 
Sabbruh. But lo~>ke what time thou art wont to rife about thy 
worldly bnfincfie,which thou artmoft defirous tofet forward, 
at the fame arifc by prayer, and hcaucnly meditations, and 
lofenoconuenienttimc, till thou betakefl : thy fclfeagaincto 
thy reft at night; and if any occahon be offered for the furthe- 
rance of thy fjules health, pcrfeuere herein : yet with enter- 
mingling of conuenicnt relaxations of mind and body, left thou 
oucr-whclmc Nature by ouer-ftric> intentions. And (which is 
rhechicfeendof this difcourfe, about the beginning of our 
Sabbath)prefume not,beforc a whole day of reft be complear, 
to put thy hand to thy worldly bufineiTcs, as fome doe, going 
forth with their carts towards Faircs or Markets, or in carry- 
ing carriages, fome about one worke, and fome about another, 
vnleffe in the cafes before allowed fornecchltie. 

We readc in the Scripture ofa Sabbath dayes iourr.cy, by j G) ue fr 
which it (liould fecme, that it is not altogether vnlawfuil to j Aft.i.n 
traucll then : what is to be faid of this ? 

It cannot be denyed, but that the holy Ghoft fpeaketh of 
fuch a iourr.cy indeed : yet /m^imputcth it to the Rabbin?, 
as an inuention of theirs; and a lofipfjw writeth a ftrange 
ftory ofa Riucr,callcd Tlupiiu* Sabbatiats,\vh\c\\ was wont to 
run full all the fix dayes,but when the feuenth camc,the water 
abated, that a man might fee the bottome of rhe Riuer, it cea- 
iing then from running. But Theopbilatt bringcth Origtn for 
his author, that the Sabbath dayes iourney had the beginning 
then, when the Tabernacle was placed in the middeft, and the 
Ifraclitcs tents farrc off round about, which, as he faith, was a 
thoufand paces, from whence fchey muft needs come to the 
Tabernacle vpon the Sabbath, and this continuing for the 
fpaceoffortieyeare, might well giue occahon of this phrafe, 
a Sabbath dayes iourney. So that it may be granted, as ccr- 
taine,that there was fuch a iourney allowed by the Lord, but 
the doubt ftill remaineth, how farrc this iourney extended. 
Cahtin and the Latine Interpreters hold ; that it was two miles, 



A Sabbath dayes 

ion nty. 

3 Iofifb. deBj. j 

lad. lib. 7. cap, 

2 4- 

Tbli Kim rum 

betwixt Anbas 

andRapbaxea^y 

twoCitieiofti.c 

Isjngdoir.eif A* 

gnppa. 

Tbu tvasfhewed 

vnto T'ltm in bis 

returne from 1c- 

r.fdcm,and if 

it tverc true, it U 

worthy to be 

foervcdaHwcii, 

as being 4. ira- 

CuIqha 1. at biff g, 

ofKeft vpon thxt day frnrn trauell^ feeing a K'uerdid n(l from riming according to the orA?,.„y 

conrfe, 

V and 



4 



Loh.ix.i3. 



The fourth Ceynmandanent. 



iKJiJg.4.13. 



and that by comparing this place of the A&s, with that in 
L;:ke, where it is faid,that he blclTcd his Difciples in Bethanic, 
and afcended thence, which Bcthanic is from Icrufilem fifteen 
furlongs, two little miles. Tremehw the Syriack Interpreter 
faith, that it was but feuen furlongs, and Co tranflateth it, and 
affirmcth, that the Rabbins with wondcrfull confcntdoca'l 
agree herein : for they count it two thoufa nd paces, according 
to theirTalmud,but thefc are ordinary paccs,but halfc fo great 
at Geomctricall paces : fo that they male but one thoufand 
Geomctricall paces, which are but a mile. 

But the matter ftillrefting in the diitance of Bcthanie from 
Ierufalem,which was on the further fide of the Mount,and fif- 
teene furlongs off, if: mult be concluded, that this i- the Sab- 
bath dayes iou v ney there meant. Neither dcth it hinder, that 
Iofyhni writcth of the mountainc being diftant fromlcrufa- 
!cm but Hue furlongs, or fince but flue hundred paces, or more 
lately, that Bethany is from Ierufalem three nries: for the 
mountainc is great and large, and therefore feme part mioht 
well be fo nigh ; and fince Ic'rufalcm re-edified, it being fct vp- 
on other ground, including Golgotha, where Chriit was cru- 
cified, which was then without the gates of the Cirie, Bctha- 
nie might well be three miles off. Hovvfbeucr, we are to hold, 
that a Sabbath dayes iourncy is about the bufineffes of the 
Sabbath, about which weearcnotalwayestycd to the fame 
diftance of places, but may traucll, asoccafion ferueth for our 
greater comfort, or the good of the Church, fothat lawful! 
order be norbrdken, as the Shunamitcs|husband anfwered 
Her, when fhee would haue her Alfe fadled togoc to the man 
of God; wherefore wilt thou goc to day, feeing it u neither 
new MeoKe^mr Sabbath? By which is intimated, that vpon 
Sabbath dayes fhec was wont, if the cafe did fo rcquire,to 
ride vnto him. For conclusion then of this point, let thefe rules 
be obferued: 

i To trauell about worldly bufinefles vpon the Sabbath 
day, is altogether vnlawfull, vnlcffe neceffitie doth fo require, 
be the iourncy lelTcr or greater. 

2 To make vnneceflary iourncyes about fpirituall exerci- 

fes vpon the Sabbath, is vnlawfull, viz,, either by riding, or 

walking 



IV.c Lords day muft be kept of thepoore. 



*7J 



Amo^ 3, 



walking to preach, to the wearying of man,, or beaft, when 
the journey might well haue becne taken the day before : or 
by trauellingin like manner tohcare, when as no famine of 
the word conitraineth hereunto. 

2 Totraucll to our ordinary, and appointed place of 
Godswoifhip is not only lau full, butneccifary, fo often as 
thepubiike feruiceof God is there vpon the Sabbath perfor- 
med, how farre focuer our dwellings be from thence, ifllckc- 
iieffc, or wcakneiTc, orfome other necclTitie hinder not, and 
in cafe of the want of a fufficient miniitcry there, to trauaell 
to fome other place ; I mean?, if the word bee not there 
preached, or the groundsof religion explained. But where 
this is to be had in conucnient fort, to depart thence other- 
where vpon pretence of inefficiency m the Mini Iter, is to 
breake good order, and to runne to a confufion :for when the 
minifterdoth hisendeuour, if by the diligence of his flocke, 
in rcfortingvntohim, heebeeincouraged, hccfhail incrcafc in 
his gifts, care and ftudy, but contrariwife decrcafc to their 
grcaterhindcrancc. 

How (lull thepoore doe, which want food, and rayment, 
and cannot prouide fufficiently vpon the fixt dayesfor their 
fultcnance then, and for the feuenth alio, may not they in this 
cafe worke fome part of the day ? . 

A»fw. Noverely,whethcrthoube rich, orpoore,the fame 
Jaw of God bindeth all alike: for let the poore now worke,and \ 
hecanhauc no hope of benefit hereby, as thofe of the people , Exodi£. 
of Ifrael, that went forth to gather Manna vpon the Sabbath, ! 
found none, and they that negleclcd the building of the Lords Hjg.i.6, 
Temple earned wages, but put it in a broken bag: fothcy, I 
which neglecting Gods ordinance, (hall follow their worldly : P£I.ia7. 
works,{hall get nothing by fo doing, it is not mans labour^but j 
Gods bleffing that makcth our endcuours effectual!, of this 
blefTing there can be no hcpe,when his La w is broken. 

Ifitbcfaid 5 thc Lord will haue mercy, and notfacrifice? 

Ianfwcr, this is in cafe of neceflity nottobeeauoided, hce 
mcaneth not,that if thou bcepoorc,hehad rather thou fhoul- 
delt workc vpon his Sabbaths, but abitaine, feruc him faith- 
fully, and he will ftirrc thee vp mercy for thy relccfc. 

V 2 Q*efi. 



3»*ft- 



Obidh 
Sol. 



2j6 



7 he fourth Cemmandtrncnt '. 



&uejl.y<y. Arc we bound iodoe the holy duties 
or Gods (eruice all this time wichour ccafing ? 

Anfw. r ty,for we may refcefo our f elites with eating, and 
drinkjng, fingir.gandrmi 'fake , and other hone ft delights, whtrby 
the minde is cheered vp, and ley andgladncffe befittina the Lords 
holy day exprejjed. 

ExpLrn. Although we teach a ftrict keeping of the Sabbath 
vnderthenew Teftament, yet it is not foto bee vndcrltood, 
as though we were bound vpon this day, to doe nothing but 
fpirituall duties all the day long : for in refpccl: that wee haue 
Hcfn, as well as Spirit, that would be wcartfome to vs, and 
would turne the Lords day, which is for a delight, into a hea- 
I u y burthen. I fay therefore, that wee haue liberty to refrefh | 
ouriclues with i lie Ii things, as chcercthe outward nun, and 
| expreiVe ioy befitting the Lords holy day. For eucry holy 
day of the Lord is a fcftiuall, and ioyhili day foroutward 
ioy and delight, which iscxprcfied by the Prophet Ho fa, 
faying,/ wi'llcanfe all her mirth to ceafe, hcrfcaj} dares, hern:w 
j iM&v&es, and her Sabbaths, when he thrcatneth Judgements 
! agajnft: the land. And J^ehcmiah inuitcth the people to eat 
• rf the fat, anddrihkc ofthefweet ; reprouing them when they 
t began to weepe; becaufc it was an holy day of the Lord. 
1 Whence it appearethplaincly, that mirth and ioy euen cxter- 
nall doe well become the holy day of the Lord, neither were 
| the people of Ifracl eucr rcproued for this, but that through 
i their couetous mindes, they accompted the Sabbath a bur- 
then, and thought long to haue it gone, that their leruants 
might gec to their labour, and they thcmfclues to their mar- 
kets : for in this refpeel they arc threatned. by the Prophet 
AmosJJeareye thu , that [wallow vp the poor e, and fay, when will 
i he new Aloone be zone, that we way fell come, and the Sabbath, 
th.:t wc may fell w'n-at, &i\ And fomc of them not (laying the 
ending of the Sabbaths,trod Winc-prcfles,and ladcd,and car- 
ried out burthens^ againlt which Nehemiah prouidcth, being 
cum. J3.ij. i gncucd hcreat, as at a great abomination. Yet let no man 
vndciltand this (o, as though it were hereby tolerated to 
fpend this day in outward, and vainc bodily paftimes, for 
then i 



Hof.i.n. 



Nch.S9,io. 



Auo.8.5:, 



7hc Sal'kih & fesfl will time* 



(times, for rJicn how fiial! weeimproucitto the bed aduan- 
tagc of our foulcs,as hath beene already fhewed, we hod need, 
And might to doc : but fe ftfcfocth 've may vfc bodily delight^ 
as it doth not hinder, but farther the hallowing of this day, ns 
it doth not eynrcde an Heathenish fcaft, fuch as were the old 
B*eclr4frali*kut fetteth forth a diuinc fetfi,kept in the honour 
of the Lord I< I 

i Let no man therefore be eating and drinking, and making 
iiKrry, whenthe pubiike kruice of God calicth for him, ffff 
that were truly to make a mans belly his god, as the Apoftle 
ipeakcth. feeing he attendeth vpen that, when hec fhouJd at- 
tend vpon God in his feruice. 

2 Let no man io afreet outward plcafure,as that he fhould 
forget the chicfc plcaiiire, and comfort of the foulc, by neg- I 
looting to prepare to Gods vvorihip before, or to meditate, 
that it may hnkc, and take rooting in his minde after. 

3 Lcteuciy man, as hee is aoie, cxercife himfelfe in pri- • 
] uatc in reading, and Hu dying the holy Scriptures and prayers 

j with other helpes to (trengthen the inner man in grace, and 
■ knowledge. 

4 Shunne and auoid all obfeene and filthy plcafurcs, which ; 
are rather corrupting, than hallowing, and all vnlawfullga- J 
ming,orouer-laboriousexcrcifcs,w'hichin the end doe rather 
trouble and dull the fpirits, than quicken and cheere them vp. 
Let there be no frequenting of Ale-houfes or Tauernes vnto ' 
ryor,no chambering and wantonneffe ; or in a word, let there 
be no mirth,but what becommeth fobcr,tcmperatc,and chafte 
mindes fearing God, and rcuerencing his ordinances. And that 
licentious perfbns may be the rather retrained from their vain 
plcafures vpon this day, the Lord hath apparantly executed 
iudgement vpon diuers for contempt of this day. 

Queft. 76. Is this all that wc arc bound vnto, 
to keepe the Sabbath our leiue^in ceafing from 
labour, and doing the duties thereof? 

Anfw. No, but rvhofoeacr hath [on, or dang hter, man- [truant, 
or maid, cat teller (Iranffcr within his gates, is alike hound to pro- 

V 3 Hide, 



*17 



PV, 



■3 17. 



* 7 8 



ihe fourth Commandment. 



Gen. 17. 
Exod.12.21* 



Govern- rs char- 
gedwitbchU- 
d'tnarul ftr- 

HAYltS. 



Ephcf.2,2. 



mde y that aH, afmuch 04 inhimlieth, obferue this day in their 
kinde, both manand bea.fi. 

Exflan. The Lord, the Author of this Commandement, as 
in giuing other Lawes he lpeakcth not vnto infcriours,and the 
gouerned, but vnto the Goucrnours, as in the Law of circum- 
cifion he commandeth alJ vnto Abraham, both for the ad to 
be done, the time and manner; in the Law of thePafTcoucrhe 
commandeth all vnto mailers of families, and Mcfis openeth 
the matter vnto the Elders only :fb in commanding the obfer- 
uation of the Sabbath, he layeth all vpon the Goucrnours,iay- 
ing; Thou, thy fonne,thy daughter, thy man- feruant, thy maid, 
thy cat tell, and fir anger that it within thy gates. 

And not. without iuflcaufe, becaufethat, r Parents and 
Mailers of families are in Gods (lead to their children and ier- 
uants, and hauc his titles vpon them, which, for what clfe is ir, 
but only to remember them fo to bring vpthofc, that are vn- 
der them in all godlincflc, and holincfle,as if God himfelfe did 
more particularly take vpon him the training vp,and nurturing 
of them? 

2 Becaufcof the ncere relation betwixt gouernours, and 
their people, he is the head ceconomicall, they the members, 
of all which vvc know, what care the head hath, fecking fliil 
toputmorccomline(Tevponthem,and in thefekinde of mem- 
bers, the greateft grace is holinefTe; and greateft meancs of 
breeding tins, the due obferuation of the Sabbath. 

} Becaufcof the corrupt nature, wherein parents beget, 
and bring forth their children into the world, fo that without 
grace, they are founra'ines of infinite mifery vnto them, they 
being by nature the children of wrath, and vaffals of the Dc- 
uill ; now what a corafiue muft it needs be to the heart of any 
kind-hearted father, or mother, to confidor that they haue 
bred children to be fire-brands of bell ? And what a care then 
muft this needs worke in them, to helpe them to be dekucred 
Lerc-from ? And the chiefeft ordinary way vnto this, is to 
bring them to the Sanctuary vpon the Sabbath, tovrgethem, 
and hclpcthcm by prayer, examinations, and in ft ructions, to 
the fruitfull obferuation hereof. 

4 Bccaufc they cannot look for a blcflfing.vpontboic things 

about 



Parents charged with their children. 



2 7 9 



about which they imploy their fcruants and children, vnleffc 

they be lac obs t or lofephs, godly and righteous, which none 

arc without the confcionable obferuation of the Sabbath. 

Therefore the example of lojhfta is to be followed by all ma- j Iofh.24.tf. 

iters of families, doe not onely fay, I, but I and my houfhold 

will feme the Lord, andkeepe his holy Sabbaths: fcekcthat 

praife before God, which was giuen vnto Abraham : I know Gcn.i8.rp, 

Abraham(uith the Lord) that he will command his to walke in 

my w*f/>/. With Elkanah and Hannah \bungSamueho the Tern- ! 1 Saru.i. 

pie, whilft he is yong, that he may be a feruant vnto the Lord 

all the daiesofhislifc. With Timothies grand-mother, breed x Tim.iA%. 

in him thus knowledge of the Scriptures from a child. 

Now howfocucr the charge ofinferiours lyeth vpon the fu- 
periours, yet this will not excufe the inferiours, ifthcy fhall 
ncgledt this holy day : but as the Lord telleth£^<r/?/>/,when Ezech.3.17. 
he had made him a watchman ouer Ifrael, if thou admonifh 
them not, and the encmie commeth, they fliall die in their 
finnes, but their blood will I require at thine hands: lb they 
fhall die in their finnes, and fcelethe fmartof Godseternall 
wrath in the world to come. Euen as it is faid of all pcr- 
fons vncircumcifed, or that keepc not the PaiTeouer, they 
fliall be cut off from amongft the people, be they mafters, or 
icruauts, children growne vp, orpaients, howfoeuer the Lord 
would haue flaine CMcfes, becaufc his fonnc Cjerfkom was | Exod.4.if. 
not circumcifed. Wherefore let children, and feruants, as they 
louc their owne welfare, be as forward to obferue the Lords 
holy dayes, as their gouernours to command them ; as diligent 
about their priuate Chriftian excrcifes, as they to performe 
them ; and asftudiousto fatisfie them in holy cndeuours,as 
they to helpe them herein. 

®ueft. 77. Doth thcLord only take care for 
our right fpending of this day 3 andkaue vsto 
our fclues vpon the fixdayes ? 

Anfw. No doubtbjfe, but it is his will, »nd command alfo y 
that wejhonldvfon the fix dayes ab flaine from idlenejfe, and di- 
ligently labour tn the works s of our callings. 

Exflan. Before wee come to the explanation of this; by 

V 4 cattel!, 



280 



1 be fourth Commandtment. 



Tb: charge eon 
caning thg fix 
day a. 



icvh.c,:. 



trorJyitivpw 

fix djjci com- 
rr.anckdbac* 



cattcll, whole reft is alio commanded ,are meant their Camels 
their Oxen, their Affcs, cxc.whofe ftrength, and labour they 
vfed about their carri?ges,treadmg out their cornc, and works 
ofhusbandry. Now the Lord out oF his mercy, as hee would 
nothauethe poore feruant, and bond-ilaue tobetorne, and 
womc out with- fore labour vnder the hands of vnmcrcifulJ 
mailers: To would he not haue the poore dumbe creatures 
and therefore elfewhcrc explaining further thiscommande- 
ment, he faith, that thy ferunncsand cattell may reft, as well 
as thou.- Moreouer, the cattell could not labour, but men 
muft bee in fomc for: arfiftant vnto them, and fonegledlthe 
Sabbath. The {trffuger was a people not comininq or the 
ftockc of liraei, but of fomeother, either following them out 
of /Fgypt, or. taken, and bought ouc of other Countries, 
whom they had for (hues perpetually, as the GibconitCi. 
Now the Lord*wou!d not haue thefe to doe any workevpon 
the Sabbath day, though boinc without thecouenant, and li- 
ning without cucumciiion, without paflcouer, without fa ori- 
fice, without God in the world : partly,that through being fj- 
uoured, they might come to affect, the true religion, the four- 
taincof this rheir fweetreft, and partly, that being in thebo- 
fomeof the Chut ch, there might bee an outward vnifbrmitie 
of all in thcrcuercwcingof this holy day, winch (heweth, that 
they winch hue in the fame- Nnion, and vnder the fame go- 
ucrnment, arc to be compelled to an outward conformity of | 
religion,though the heart can only be turned by the Lord: and 
wnatfocucr thy feruant be inwardly, thou muft caufe him to 
becon^ormabietoallgoodordersoutwardly, butth s excen- 
cicth not to fuch,ab ccme ftranger-wife vnto thec^ouer whom 
thou haft none authority. To returnc now to the proper que- 
ftion: Some hold, that the Lord doth onely remit his ovvne 
right, m faying, fix dayes fnak thou labour, &c. bccaufeall 
the day cs of the wcekc arc hiSjOtherwife the people of God 
had not done well, ifl fcttinga partfomcof the fix dayes vn- 
to holy cxerciles, vpon any occafton whatfbeuer. Butrhcy 
are decciued, and their ground is too wcake : for in cue- 
ric Commandemcnc wee ?re not onely cnioyned the clutic^ 
but the helps and furtherances, hereunto : now vnto the 

_.__ List! I 



Worke <vpon the fix dayes. 18 r 

right and free keeping of the Sabbath, it hclpcth uoc a little 
to fpend the fix chics well about the vvorkes of our callings : 
partly, for that our worldly bufineffes being done, we are the I 
freer from any intanglcmcnt hereby, therefore he faith, Thm 
jl alt labour and do all that then haft to ^-.Partly for that being I 
weary of labouring, the veil of the Sabbath will be the more ' 
fweetand plcafant vntovs, accoidingtothat orthe Prophet : j 
If thou call the ^abba-h a delight : and partly for that the Lord ; E( a y 58.13. 
of his goodnciTe will the rather linctific v:s, and make vs fit to 
fanctinc a Sabbath, when as we diligently doc the workes of 
our callings vpon the fix d-iics, according to that comfortable j 
faying of /of. n ; Oflmfulntfft we bout allreceiued, and grace j Iohn 1. 16. 
for grace: hauing the grace of fnthfulneiTc, and diligence in \ 
the duties of out callings, wee rccciue further .grace of dili- 
gence about Sabbath day cxercifes, whjch is peculiarly veri- 
fied in this very thing;in thatthc moll idle, which fpend their 
time of the fix daies in gaming, fpoitir.g, and lead doing, are 
leaft holy, and moft prophanc vpon the Sabbatii : but contra- 
riwifc,the honelHy dilige.it,and nueiuiue to their callings. 

2 The injunction ot workirg vpon fix daies, is giuen in %eafa % 
the ijmc commanding tcvir.es in the oiiginall, thatthc injun- 
ction of not working the feuench is giucn in; in the full is 
yZVft Thou pKilt doe ivorl^, in the fecond is,.fr£iK*3 l EWP^ 
! $*} Thou fault not doe works* 

j 3 As there bee reafons alleaged of ceafirg from worke 7{eaf.: 
• vpon the feuenth day, (o there ib rcaibnlaid downe alio of 
.working the fix daies : as the mainc reaion of the fird is, 
j Godreftedthe feuenth, fo the rcafon of the iecond is, In fix 
daies the Lord made heauen ana earthy he vsrovqht. Ifit be (aid , 
Thisneedeth notto be here commanded, it rather belongcrh 
to the fecond Table ; I anfwer, that one ard the fame duty 
may belong to diners Commandements in diners refpe^ts, 
and in what refpect this of iabouring belongcrh vnto this, 
hath bcene alread v ihewed, neither is mine intent other wife to 
bring it in here, and for ib.-ne queliions, which arc fitly here 
further to bedifcuiYcd. 

Againc I fay, that the ground of the former aiTcrtion is too 
wcake^fcrnotmen, but Godhimielfc hath againc ft t apart, 

fincc 



282 



the fourth Comm An dement \ 



i Theff.$.i7i 

z I im.4.1. 
Dcut.5.7. 



fince the giuing of this law,(bme of thefe daics for holy duties. 
And a good conftruc'tion may be made hereof, and yet this 
llandforanvnder-commandement;5/A:^/>//^^f/;(?*/rf^r, 
vnlefle the wormipof God mall hinder, and call thee from 
thy labour : for wee muft in reafon yeeld as much to the bufi- 
nefles of Gods feruice vpon the fix dayes, notwithstanding 
the command of working, as to bodily labours vpon thefe- 
uench, notwithftanding the command of refting : therefore, as 
when we are bidden to reft all the day, we are not yetdcnyed 
workes, whcreunto neceflity or charity call vs : fo when wee 
are bidden to worke the fix dayes, we are not yet denyed cea- 
fing, when religion, and Gods worfhip call vs hereunto. But 
for the further cleering of thele things, here arife certaine 
weighty, and needfullqueftions. 

2^7 8, Is ic not lawfull then to forbcare working 
to attend vpo God in his feruice in the fix daics? 

Anfw. Tes, it is not one/y lawfull, but necejfary to doe the du- 
ties of Gods feruice euery day oft he wteke in prtuate, and in pub- 
/ike, when tufi occafion is offered, 

Exp/. It is the corrupt manner of mod men, when the Sab- 
bath is ended, yea, when publike feruice is done, neuermore 
to call the Lord tomindeall the wecke after, or if they doc, 
to performe their deuotion very (Tenderly, and weakely, as 
though they were fufficiently lanctified in two, or three 
houres vpon the Sabbath for all the weeke after , or as though 
they were Gods people onely vpon that day, and their owne 
onely all the w r eeke after. But this is great forgetfulncflc, and 
by all means to be rooted out from amongft Chriftians, for the 
Lord is to bccfcrucd cuery day of the weeke, with the beft 
heart and care that we can. Firft, we haue for this, his com- 
mand : Pray continually, & in all things giue thanks, cr preach the 
word of God, be infiant infeafo'n,& out offeafon : and 3 Thoufi.i/t 
ta/keof the Lawesof God continually, when thou tarieft in thy 
houfe, and when thou rvalkefl in the way, as thou liefl dow?:e,& as 
I 1 1: oh rife/} vp : So that duties of religion, doc not onely tyc vs, 
I fenoper, all the dayes of our liucs, but adfemper alfo, to cuery 
I dayand time, when good opportunity is giuen, wee muft cx- 
1 /__ prelTe 



The worfbip of God on the fix dajes. 



>s 3 



Li.k.157. 

Aft. 2.46. 



prefTe our deuocion, by praying, reading, meditation, hearing 
and conferring at fit times. 

2 Wee haue for this the example of holy men : *T>aniel 
prayed daily thrice a day, and praifcd his God, and the Text ' Dan» *• 1* 
fhewcth, that it was his manner thus to doc. Daaid prayed ! p^j 2> 
early in the morningi he wept in prayer, eucn in his bed, fo ' \>h\x.C. 
as that he nude it ivviromc with tearcs, / call by day, and by I Pfal.i».s. 
night (faith he) 1 ' wtll ahv ay gtue thankes vnt the Lor -d, and hi* Pfal.34.1. 
pratfijbali be in my mouth continually: Morning, and euening, 
and at uoone-tide, he called vpon the Lord. tAnna, a good 
widdow, is faid, to have feraed the Lordin the Temple with fa- 
fiing and prayer, night and day. They were daily together in 
the Primi due Church, with oneaccord inthe Temple. And 
S&z,omen reporteth out of Philo Iaddim, that the Chriftians So7W.l.6.c.\\ 
in ./Egypt continued all the fixdayes in dcuotionfoearneftly, 
as that they forgat to take their food from morning till night: 
and the people of Edeffa would not be terrified from their Kuffin.lib.\sc,<>. 
often meetings, through the fcare of death threatned vnto 
them. Which I doe not rehcarfe, asfauouringthc Monafti- 
call life, which is w holly (pent in blinde deuotion : (foreucry 
man nniit liue in a calling, not only gcnerall, asheeisa Chri- 
(tian,but fpccially as he is a member of a Common- wealth : 
and if zAnna did liue in the Temple, flic had doubtleffc iomc 
other imploymcnt, befides prayei and fatting : and for thefe 
of the Primitiue Church, their time was extraordinary and 
moft dangerous) but I rehcarfe thefe examples, to commend 
the gencrall, of omitting no day without giuing the Lord 
his due. 

3 We haue for this great encouragement giuen :He is pro- 
, nounccd a blcfled man, that doth exereife himfelfe in Gods !'Pf J j-i-i« 

1 H ord, and meditate therein day and m ?l.t, Daaid faith, that be- I , ' l9 '^ > 

'cau^fe Gods Commandemcnts were cucr with him, hce was ! 

: made wifcr than his enemies, Tea (faith hee) / have had more 

' vnderftanding than all my teachers , I vndcrftood more than the 

anuent. Sothathcc which will be wife indeed, mutt doe as 

Daaid did, haue eucr Gods Commandemcnts with him, and 

make Gods testimonies his daily meditation. 

4 Wchaircto vrgevs to holy duties, ourownc great nc- 

ccrTme 



>8* 



?falli7. 



HpiK.r.6.is. 



Ephef.tf.i7- 



lPct.l.I, 



PfaJ.x19.10J. 



7/;<? font tb Cemm.wdtmcnt. 



ortltttc e tier y day. VVc arc daily fiibicd to firtne^alifd therefore 
rrvufTdailyieelcchcrejtjilTioaofourfinnesliy nnyeivaccordiro 
to the di reft ion fiincv s this day par 'daily bread : Wc Kane daf- 
ly bu(meffes,vpon which wc need,buteanfl0rl©okefocablef- 

hng, without daily earncft prayer, ochervvife we may build, 
watch, and work, but in vainc: wc arc Uthibft to daily dangers 
cither by rcafon of the Dcuils rage, the cry ofour hnnes,orour 
wcakc conftirutions, which we cannot ioofcc fliould be prcucn- 
ccd, without diligent prayer enery day, prayer being our lafl- 
and greatcl't icfugCj according to the Apoftlc: and we daily 
recciueat Gods hands, great bleflngs, the courie of which we 
fliall cauic Wm to breakc oft, vnlclTe we be daily in rendering 
praifesto his holy name. 

Agiinc,for the reading and meditating on Gods Word,our 
ncccliuics doe all fo require, that wc fhould be ibmc what im- 
ploycd herein eucry day. The Word isthe fword of the Spirit, 
without which, how can wee combat with our fpirituali ene- 
mies, that will not leaue vs vnalTaulted any day? The Word 
is the mi'kc, whereby we mult be noun (Vied, and grow vp, in 
regard of which, wcareas new-borne babes; how then can 
J we in any day Hue without it, but be very Dwarrrcsin grace? 
1 The Word is the feed of God, by which wc arc kept from fin- 
! ning,and brought to be hisbcloucd,and holy children : Ifthis 
iced then be not daily in vs, how fliall we be kept from being 
oucr-growne with weeds and bryars,and fo fiom being repro- 
bate and accurfed ground ? The Word is a 1 ight vnto our feet, 
and alanthornevntoour paths, how then can wee walkeon, 
and be kept vpright without dangerous ft .imbling and falling, 
vnleffe we hauc cuery day this light fet vp in our mindes ? To 
fay nothing of the readinciTc and dcxtcritie in the Word of 
God, which we fliall grow vnto by daily exercising our felucs 
thcrcin,accordingto the proucrb,Vfe makcth perfcc-tnciTe,and 
how much the more apt wc dull thus become for publike in- 
ftructions, to rccciuc them for our greater comfort. 

££. 79. Ic fcemcth then, that cucry day ought tu 
be made akindeof Sabbath, how can this (land 
with the comand,of working vpo the fix daics ? 

AnfwJ 



Rule J of Gods werfitp <vpon the fix daycs. 



a8 5 



Anfw. Tcs very well, becaufe that, hovfosuer God is to bee 
ferued vpon the fix d*yes 9 yet they are for the mofl fart, to bee 
fpent tnthe worses of oar callings* 

Gteffi* 80. Ail this being bur genera!!, what 
more fpeciall rules arc wee to follow in our 
wcekely deuotion? 

Anfw. 1 Wee mad fray every day, morning and etienirig. 

z Before andafer the vfe of Gods good Creatures. 5 The more 
oumecejfitses vrgeirs, to pray the ofener, and the more inflamly* 
q Let no day pajfe without fome reading and divine meduairm ■ r. 
5 fteglt ft not th e weekday St rmons, when opportunity is offered \ 
to come vnto them. 

Explan. After the rieceflkie of performing Gods wnr- 

fhip euery day-declared, I hauc thought'it not amiflc, to fet 

downe fpeciall rules for the direction of all men : for, though 

wee arc to make cuery day a kinde of Sabbath, yet wee are 

not to foilow the practice of Monkes and Fryers, framing 

our life to idlcncfie, in regard of worldly affaires : nor yet 

of fomc ouer-2ca!ous perfous, traucliing from place to 

place, to heare the Word of God,fpcnding many whole daies 

j in this manner, thebufincffcs of our calling being ncg-cited, 

; they can hauc little comfort herein, when God lhall askc, 

i who required thefe things at your hands? But he that is dc- 

I fircus to pcrforme his weeke daies feruice acceptably vnto the 

j Lord,mufi; 

1 Reueiendlv commend his fuo^lications, and jghiihgc-f 
; thaukes, cuery day, morning and cuening, vnto the Lord : as 
; Daniel kneeled dow r ne,and prayed three times a day : for a rT- 
. gurc of which, it was commanded vnder thepldTeltarrient, 
that they mould facrifice a Lambe morning and euenirg, cuc- 
| ryday continually, which Lambe did represent Chriir, and E *° d - l 5 39- 
\ this facrificing was a comming to God by prayer in his ! 
iName. and in the merits of his blood-fhcd. Now this was ' 
done pubiikcly,at the doorc oft; e Tabernacle, ("Hewing, t|m \ 
in euery little TabcrnaclCjOrChurchJuch as iseucryChriiVan ' V«fc 4*. 
mans family, the like fhculd be performed in the company of 
the members thereof, children and fcruants. Wherefore 

heathen 



Rule 



Dan. 6. 10. 



286 



The fourth Cemrn^dtmcnt. 



[cteir,.io,if. 



Ecclef.4,17. 



Rule 2. 
i i im.4. ?. 



Rule 3. 
PfaJ.50.15. 



lames j 13. 



Rule 



Hcbn 3 . 
j i 1111,4.1 j, 



heathen families') wanting the true knowledge, and fearcof 
God^re branded thus^hac they call not vpon his Name: as in 



that imprecation of the Viophcts^P or,re oat thyivrath(0 L rd 
d vpon the families that call notvpon thy , 



vpon the heathen, and 



J^ame. It is not enough to fay the Lords prayer, or fome o- 
thcrdrowfily, being halfeaflccpe, or without minding it, as is 
the manner of mort men, for this is the facrificeof fcolcs, who 
know not that they doe emR^'it^zth'it enough forGouernours, 
to pray by themfelues alone, but the right worihipper of God 
praycth heaitily, ifhebethc mafterof a little Tabernacle, he 
facrificcth in the doore thereof. 

Sccondlyjthou rauft pray before, and after the vfc of Gods 
good creatures : foreuery creature of God is fanerified by the 
word and prayer : when v/fdam had linned, all things feruing 
for mans vie, vvere accurfed ; now by Icfus Chrift alone, this 
curfe is remoued, but not without prefenting htm in prayer 
before the Father: So that come to partake of theic benefits 
without prayer, and thou fee deft thy fclfc with curfes, which 
thou maift lookc fhould be the overthrow, and not the vphol- 
ding of thy body. 

Thirdly, the more our neccflitiesvrgcys,\vcmuft pray the 
ofcner,and the more inftantly. D«M»^inthiscafc,.prayed day 
and night, and without ceafinq, and flicweth that continuall 
praying is therein required : Callvponme (faith the Lord) in 
the time of trouble. Whatmuft we call vpon him thenonely ? 
nobutoftner, and more inftantly then, aboue all other times. 
To this purpofe iaith Saint lames, Is any amongfi yon afflicted, 
let him fray ,that is,lct him make this a time of continuall pray- 
er, and lb in the like cafes. 

4 We muftlet no day paffc without reading and. diuirc 
meditations: for hereby wee doeincrcafc our heauenly fub- 
ftancc, according to that; Prayer, reading, meditation, .and 
tentation make a perfect Diu'mc;Exhort one another daily faith 
^.T.uU and to Timothy >G we attendance to reading,to exhorta- 
tion, to doctrine. If any fhall fay, This isncedfull indeed for 
a Diuine, but bindeth not the people. I anfwer, That it 
doth not bind them indeed, vnlerfc they cfteeme of Gods blef. 
ring, and defire to be faucd, but if they doc, they arc bound, 

a$ 



Of Holy-daj:s. 



287 






as well as the Diuine. He only is blefled,thatmeditateth thus 
in the Law ofGod,and thusdoing,faith ? auhoTimothy fThott 
foalt fauethj felfe m a Chrtfttan,and others as a D 7/z/W.Fifchly ', 
thou mull attend vpon Sermons, when oppo'rtunitie is offered, 
that is, ordinarily, whilcft the Word is plentifully preached 
vpon the Sabbaths ; othcrwife, thou mufteucn vfe importuni- 
tie: and the rcaion is g:>od, the Preacher mutt preach, oppor- 
tune and importune, therefore thou mutt be rcadic to heare, if 
need doth fo require, notoncly vpon opportunity, but vpon 
importunitie, when it \yi!l not lb well Hand with the feafon,or 
thy worldly affaires. When the famine of hearing the Word 
of the Lord friould come, the Prophet faith, that they fnould 
wander, from the North to the Eajl, theyjhoHldrunne to andf'o, 
to he are the Word of the Lord. 

2j$ 1 . What is to be thought of whole dayes 
mthewceke, fee apart to hoiy^iuies, as Saints, 
dayes, and dayes of chankfgiliing in publike ? 

An.fvv. ts4ll this may lawfully be done, and U commendable by 
Gods Word^and therefore we arerencrer.tly te corforme our fthe s 
to the- ordinance of authoritieheretn. 

Lxpla*. Howfoeucr all good Chn^ians doeyceld to that 
which hath bcenealreadiefaid, about our weekly deuotion, 
yet there is great difference about making whole week-daies, 
holy dayes, and fpecially the dayes of Saints, the fountainc 
whereof is faid to haucbecne Popery.* To handle this point 
therefore fomewhatmorclargely^ I fay firft, that it is lawful! 
for the Christian Maqittratc, to command fbmcofthe weekc- 
dayes,tobcobfcrueJas holy, by abstaining from publike or- 
dinary workesofour callings, and frequenting Gods pubiikc 
fcruice: 

1 Bccaufe the Magiftrate is ordained for our good, but a 
greater good can hec not doe vnto the Church, than next vn- 
to the fan&ifying of the Sabbath, to prouide for the folcm- 
nitic of fome other dayes, of which iuft occahon is giuen, 
that thus Godsicruicc may be vpheid, euen vpon the wceke- 
day. 

2 Bccaufe 



Rule 



A mos 8. 1 z. 



Holy day a to be 
left. 



Reaf.i. 



283 

ReaflC 
Efth.jMi. 



"the fourth Commandment. 



I M:c.4.$>>. 



roh.!0.2 2j2J, 



Lcuit.23, 



HUwn.Gul^. 



m 



2 Bcc.iuie godly Magiftratcs haue vfed rKustodoe, and 
btenc commended therefore. As Ihfter and C^fordcci/, vp- 
on the wonderful! deliueranceof the Icwcs, and the fword 
pne into their hands, to he reuenged vpon their enemies, fet 
apart the fourteenth and fifteenth day of the moneth sstidar, 
to be kept holy from ycareto yeare continually. And Judas 
<^Liccabeus, after that he had purged the Sanctuary, and fct 
vp a new Altar, ordained that the remembrance hereof 
fhould bee continued with ioy, by keeping a feaft Dedica- 
tion eight daies together, from yeare to yeare: which feaft 
Chrift himfelfe graced with his prefence, preaching in the 
Temple, that hce was the true Shepherd, and that he did "iue 
vnto his fheepe that heard his voice and followed him, eter- 
nalllife. 

Thirdly,becaufe the Lord himfelfe,howfoeucrhe hath faid, 
Six d.vesjhdfo thou ImoUr, yet vpon iuft occafioii, hath fee a- 
part feme of thefe at ccrnine times of the yeare, to bee kept 
holy, as for the feaft of thePaftcouer, of Tabernacles, and of 
firit fruits, that there might bee then a more fpeciall remem- 
brance of the great benefits beftowed atthofe fpeciall times : 
which the Magiftratcs, his Vice-Gerents following to their 
great commendation, as further occafion was offered, doe 
plainly (hew,that it is not oncly lawfull, but requisite, that it 
mould be thus in all ages among the Lords people. And thus 
much for the confirmation of the firffc 

Secondly, I fay, that as the letting apart of fome of the 
wecke-daies, is lawfull and commendable by example vn- 
dcr the old Teftament, fo it is much commended by the pra- 
ctice of the pure and vncorrupted times of the new Tefta- 
ment. It is well knownc t© fuch as are but meancly read, 
that the feaft of Eafter, and Whitfontide, when Chrift arofe 
?gainc, and when the Holy Ghoft defcended, and the feaft of 
the Afccnfion, Natiuitie, and Circumcifion of Chrift, were 
obferued in the Primitiuc Church, foonc after the Apoftles 
time ; and not long after, there were added vnto thefe the A- 
poflles daics, and then of lbmc lingular Martyrs, betwixt 
whofedaies there was yet this difference, the Apoftles were 
kept in all Churches, thefe oncly where they fuffered, ail 

which I 



O/I/olj^ttya, 



2* 9 



which hrom rclVifieth in hu Commentary vpon the Epiule to 
| the Galnthbns, Chap. 4. Addirg there further, that then the 
: hiftories of their Hues and deaths were read, and then godly' 
. examples commended vnto others, after all which, this Prayer ! 
\\\ as added; Concede, O r Lcn-, z-t ifH/orxm natMescclcbrwiix^ 
eorxm viriutestwiicmvr : (jruvt, O God, that wee may imitate \ 
I their -venues, :v! ofe btrth-dayesvre celebrate. Now, although j 
iquitic is not fuflicicntof itfelfe, to iuftific this or that ob-? 
\ fe.uarion, yet next vnto the holy Scriptures, it is to he rcucren- j 
' ccd, according to that of Augufi:::?: 'Toft ficra* Scnp-turciu. A ,,„ ^ m ^ 
■us fa,-t obfcrnaruLz* q::<c veiab *^4poPiolis prof- eta ejfc per i £ )jl 1 1 8 
tr*dino?iem,vcla vmuerfalibUi cor.ctir.5, deficit a cjje tudicantur: 
Thcfe thv-gs arc of vs to beobfywd next v*fy the holy Scrip- 
tures, whrch are fudged to comcf"Q?r, the Apo file sky tradition ;ar 
lol.atie beene de fixed by C ever all Co.'tvcels. 

Thirdly, I fa y, that to let apart any day to prayer, thankf- 

, giumg, SMc without iuftcaufe, is fuperftitious, and if for the 

I honouring, and praying vnto any Saint, it is idolatrous : for, 

j neither God, nor good men hauc thus made any holy dayes. 

j A iuft caufe is therefore, 1 When any great benefit, and ex- 

; traordinary hath becne be Mowed ; for which it were groflc in- 

j gratitude not to haue a fblemnc time of praifing God. Such was 

the bringing of Ifrael into the Land of Canaan, which they, 

were euer thankfully to remember, atthefeaftof firft fruits; 

and iuch is the Natiuity,Refurre<°cion,and AlcenfionofChriit, 

the camming do wne of the HolyGhoil, theftirring vp and 

j fending of the Apoftles to plant the Churches of the Gentiles, 

I which is a bringing of them into fpirituall Canaan, to partake 

of the hony and miike flowing there. 

j 2 When any great and wonderfull deliuerance hath beene Caufe 1 
wrought, fuch w as the bringing of Ifrael out of j£gypt, their 
deliuerance from Unmans bloudy plot; and from Cjorgta* vn- 
devfudas (JWacchabcns, fo that the Temple was eleanfed, and 
the Altar repaired, for which they kept the PaiTeouer,thefeaft 
of Purim, and the Dedication : And fuch haue beene our deli- 
ueranccsfrom the Spani(h Nauic,fromtheGunpowderTrea- 
fon,and Gowrics Confpiracic,for which we arc to continue fo- 
ilemne times of pi ailing the Lord. 



5 
N.rvhely dales 

r;gbiiy made, 
fiwfe I • 



When 



2pO 



loci 1.1 4* 



Ionah3i 



Cnufe 4* 



The fourth ComminAenicnt. 



Gal 4,jM^ 

Ob'teft.l* 
SoL 



Obi&.i. 



5 When fome great danger is vrgent vpon a people, or im- 
minent, and hanging ouer their heads : thus Ioel hauing fore- 
told of a famine to come,calleth for a faft^anda folcmncaflcm- 
bly : and the Nincuites,whe!i Ionah threatned their dcltruc-'ti- 
on, hauingoncly the light of nature to guide them, keptfo- 
lemnly three daics togaher,fa(ting,and crying vnto the Lord 
for mercy. And thus haue our Magiftratcs godly prouided, 
that there fhould be iblemne pubhkc meetings for humiliation 
ia our great danger, <iAn»o 1 5S8. And in the time of famine 
and peftf'.cnce, and it were to be wifhed,that (before we bee 
agiinc prciVcd with the like, or greater iudgementSj which our 
finnes cry for) fome times were folcmnly appointed for the 
pacifying of Gods wrath towards vs. 

4 When any other fpecialloccafion is offered, for the glo- 
ry of God, and the edification of the Church, fueh as bee the 
daies dedicated to the memory of the moll worthy Saints and 
Apoltles of Chri(t,the remembrance of whofe holincfle, mira- 
cles, and excellency, reukieth the right-affected Chriftian to 
the glorifying of God, who hath Co wonderfully endued men 
with his grace, and to a zealous imitation of them in their ho- 
lineifeand integrity. Oat ofthefe cafes to appoint Holy-daics, 
is a kogcther without warrant from the Word of God, a*nd 
the practice of purer times, and if they bcemulriplied to the 
hinderance of the poore Labourer ouer- much from his labour, 
and to the oner-hooding of mens confeiences, they are a bon- 
dage, againft which the Apoltle inueigheth, faying, How 
turxeye fivainetobsggarly Arci impotent rudiments? wherei4> to, 
Asf'9/n the. beginKinv^.yee will-be in bondage iigaine ? Ye obftrue 
dates, &c« 

If it be here obie&ed, that this cannot ftand with the Lords 
Precept ; Stx. tLiies thoHJhaltUho-ur. 

] anfwer,that this Precept muft not, nor can be (imply vn- 
derfrood,but conditionally, vnleftethe Lord fhallcall vs to 
publike duties of holinefTe vpon any ofthefe dayes: other- 
wife the Lord himfelfe had amiiTe appointed fome of thefe 
daics yearely afterwards for holrnefle, and godly Msgiflratcs 
ofold had b«cne much toblame. 

If it be further obieckd, that thus daics appo kred by men 

fhnM 



0/ Uoly-cUyti. 



i 9 i 



Sun* 



fhall alfo become Sabbaths, and of as great a-counc as the i Difir§9etsk 
Lords Da y : ! anfwer, God forbid, for yet there is great dirfe- T;??1?jT 
rence betwixt the Lords-Day, and daics appointed by men. ^ aies 

Firft, in regard of the m icier kind of rclt required vpon the \ 
Lords Day ,from which there is more liberty vpon other Holy- 
dayes, infomuch as now wee may lawfully goe or ride iour- 
ncyes, kcepc markets or faires, and alio doe the more priuatc 
workes of our callings, io that wee obleruc the times of pub- 
like mcetings.and giuc no fcandaii to our brethreiyior offence* 
to ourGoucmoiu., 

Secondly, in regard of more free recreations, in which wee, 
ma v now cxercifeour fclues, alwaies excepting the times of 
publike prayer. 

Thirdly,io regard of (peeches,and thoughts out of the pub- 
like times, we may in lomc couuenient fort and mcaiure c; Ike 
of our worldly aftaires,snddeuife in our thoughts forthebeft j 
for diem. If any doe othcrwife eftcemc ordinary holy daics 
appointed by men, lice doth derogate from the dignity of die 
Lords Day; as they of the Church of Rome, which make 
more account of fome Saints daies, than of the LordsDay it 
felfe, and arc more carefull then to cxcrcifc their deuotion,and 
tyrannize in their itricl ccniurcs, more rcmifle and licentious 
vpon this molt holy day. 

Qvtfft. 81. What is the fin nc by this Com- 
mandemenr. forbidden ? 

Anfw. ^11 prophaning of the Sabbath Day : H'htch u, fr ft, by 
doing works that 'arc not of pre fern necejjity, by journeying^ b) idle 
re fling, or abfenting ourfelues about worldly bufineffes from the 
publike duties of Gods fruice. Secondly ', by for ?ctf nine ffe of the 
Sabbath vpon the fix cities, by which wee often bring vpon cur 
flues a ncceffity of prophaning the fame. Thirdly, when being 
Parents or Goucrnours, wee leave our children, pupils, andfer- 
uants to -heir owne liberty vpon thu day, 

ExpUn. Thcfinncs againftthis Commandemcnt I refer re 
to three heads, the firft whereof is a- direct, and the grcateft 
•prophaning of the Lords Day. 1. For labour (vnleilewebe 
I neceilarily called hereunto, fuch as it is oncly then, when it is 

X 2 ancccf- 



Ubohron tit 

S.afo.:b, 



292 



The fourth Comrxwdtrnent. 



%fajflu 
Reafcl. 



INynob. if. $2. 
lexeme J. 






Reafin 3. 

! 



anecellary worke of mercy, as hath bcenc already fiicwcd) ic 
isthemolt direct breaking of the Sabbath, and takcthaway 
the very nature of it, becaufethe Sabbath is the re'd. And 
how great a iinnc this is, the Lord hath lundry waics made 
knowne vnto his people the Iewes. Which motiues though 
they binde not vs in the fame rigour, as the Iewes were of old, 
ye: they arc a good inducement to vs to ltirrc vp our reuc- 
rence vnto Gods ordinance, and our care to obferue the 
Chrirtian Sabbath, though not in any ceremonious degreeof 
ftri&neffej yet in conuenient decency and fequeftracion of 
our (clues, fuch as may (tand with Cnffftian liberty. How 
clofc the Iewes were held by God to the prccife obieruation 
appeareth: 

1 By his feuerepenalllawes againfl all labour, though ne- 
uer (o honed, and la wfull in it (cite ; W '■.•ofjcisr doth any wot ke 
vbon the Sabbath, /ball d'.e the df'a h . 

2 How much the Lord is difplcafcd with working vpon 
this day, is made knowne by h;s iudgements executed vpon 
fomein their prophane working. Hce that gathered (Tickes, 

I was (toned to deatti ' the Ifraclitcs were held captiue in Babv- 
! Ion leucnty yeares for the working vpon the Sabbaths, that 
j the land might fetiiby her Sabbaths, and iundry examples ten- 
dins to the fame purpofe haue becue already Drought amondl 
the arguments for -our sabbath, which 1 ipareto repeat, refer- 
ring the Reader thither.. 

3 Ho^v difplcafing to the Lord it is to worke vpon thisday, 
appeareth by hisprouidencc for the reft hereof: rather than 
any worke fbould'bec done euen about their daily food, hce 
fendeth the Ifraclitcs Manna enough fortwodaies,the day be- 
fore the Sabbath^ and whereas at other times the Manna 
would putriric, and bee full of wormes, ifthey kept any ofit 
vntill the morrow, after they had gathered it, now they did 
keepe it fwcetand good all the Wthft day. 

4 The working vpon the Sabbath hath bcenc atalltimcs 
condemned by all good men, endued with Gods Spirit. Mo. 
fes ismoft earned: in many places a£iinfr it; Nehe'mizh threat- 
ncd to.punifh the Merchants that came to Tcruialcm to fell 
their wares vpon the Sabbath da ics ; and Eft)'* hrcmy, and 

•rhr 



j Thejlnnes *£iinj{ the fourth Ctmmandemtnt. 



*»3 



the reft of the Prophets, doc all of them put to their helping 
hands, to root out this finne of working vpon the Sabbath 
day. Wherefore if thou makeft confcicnce of Healing, becaufe 
the Lord hath forbidden it, make confciencc alfo ofdoing the 
workes of thy calling vpon the Sabbath, becauie God hath fo 
ftn&ly forbidden it,ibfcuerely iudged it,fo carefully prowded 
again!} it, and ftirrcd vp fo many holy men to beat do wne this ! 
groflc abufe. 1 

2 For iourocyin-g, I flhall not need to adde any thing, be- j 2 
caufe it hath becne lpccially intreatcd of already, what iour-; 

ney is allowed, and what a breach of the Sabbath. Only we j 

may take with vsthis one memorandum, that the Lord hath | 

fo precifcly forbidden trauell, as that he hath charged, Tarry j Exod. 16. ip. 

enery man in his p 4ace ', *indlet no man aoe out of hit place vp r >n ' 

thefeuenth day, viz,, about his worldly vnneceffary bufinciTe, 

though it may feemc vnto thee to be time gained, fo that thou 

(halt not be hindrcd now from thy workc vpon the week day, 

or though it may fecme otherwife to redound to thy benefit. 

Lcttheoa confider this, that forecalt to make their journeys 

fpccially vpon the Lords day, furely this wifdomc commeth 

not from aoouc, but from the Deuiil, whofe thou art, whileft 

thou doeft his will. 

3 For idlerciting, and fitting at home all day, or mod 
part of the day, when others aflemble themfelues to the wor- 
fhip of God, or flceping, and lying longer in bed in the mor- 
ning,^ that a man cannot prepare himfelfe fitly, and come in 
due time to the place of Gods publike worship, this is alio a 
mod vnworthy vfage of a mans felfc vpon the Lords Day. 
Hce that doth thus, like the vainecccho, refoundeth the hft 
word of the Lords precept ,7 hon jhalt fiiHtlifie the Sabbath, ta- 
king onely Sabbath, an idle rcfringYnto himfelfe, and there- 
fore as idJc watchmen appointed oucr Gods people, that fee 
theencmycomming, and danger at hand, yctdoc onely fit 
(till and behold it, but found no trumpet to giue them war- 
ning, fhall be fo farrcfrom any reward of theit office, that the 
peoples bloud fhall bee required at their hands : fothefe idle 
Sabbath-keepers ihall be fo farrcfrom the blciTing amending 
vponfuchas ian&ific a Sabbath, as that chey fhall bee called 

X 3 to 



Iohn 3. 44. 



Idle rcfling. 



I 



294 



7hi fourth Commandcment. 



4 

Abfevejrow 
Cbnub. 



Afts^i 



AAsa.41. 



10 account for thrs precious time loft through their idlcneflTe^ 
and the vfurpation of that to their owne cafe, which they 
were bound to fpend to Gods glory. Let all therefore that 
would confecra r e this day, as glorious to the Lord, flie this 
idlcneffe, and lcarneof Nehem«*h :o rife early in the morning, 
at the lcalt in their hearts to fanctifie the Lords day, and duly 
repaiie (whilftGod enableth) to the place of publike mee- 
tings, other wife tokeepe holy -day at home, as his infirmities 
permit. 

4 For abfcnce from the publrke duties, there bee many 
that content themfelues to fit at home, and reade fomegood 
prayers, and other good bookes, cfpccially if the weather be 
but a little tedious, and thinke that they kcepe the Sabbath 
as well as any other, or as they need to doe, and moreeipcci- 
ally, if there be nothing but diuine Seance at the Church. But 
let alliuch know their crrour and repent of it, they doc in- 
deed fanctifiethe Lords day, but it is notafecrthe Lords, but 
their owne manner, and therefore cannot bee accepted of, no 
more than a Matter can accept of the bed endeuours of his 
Seruant at home, at that time when heappointcth himtotra- 
ucllabout hisbufinefle abroad. For the Lord doth now ap- 
point thee to attend him in the publike place, hce hath now . 
imploiment lor thee there, Chrift himfelfe, the holy Prophets 
and Apolt'cs lurked not at inch times incomers, or in priu^tc 
houfes,but went vp to the Temple to pray, to preach, to con- 
ucrfe with Gods people in publike duties. Here is the place 
where Godsordinance is chiefly vfed, and oncly at the times 
appointed, here the Lords prefence is prom. fed, here hath 
his glory cucr fhined by the conucrflon of foules, and fome- 
timc of thoufands at once. Let the proud Scparatift therefore 
goe by himfelfe now into corners, as ouer-iu(t in his owne e- 
iteeme, to come with others to Gods ordinance in publike, 
let the idle, or dainty Sabbath-keeper (lay at home in his 
bhnde ptjuatcdeuotion, and thcouer-lcrupulous abfent them- 
felues from Church in the cafe of no preaching at that time : 
letthofe contemnc publike prayer that knownot-Gods houfe 
(the Church) to be die houlcof Prayer. Butletallrhat fearc 
the Lord , fearc thus to pcruert the Lords Dtty , lefl in 

fo« 



•j of 



Mead 2. 

F«£« [ulmfltof 
ibcSabbaib* 



Afr 9. 
i San). 1. 



Thtfimet a^ainft thefanrth Comm*ndtn:nt. 205 

To doing, liniK lye a: their doore*. 

Tbciccond head, yntowj»ich Irefcrre ihepropham 
the Sabbath, is all foigetfulncde of this clay vpon the fix, ci 
jthcr in gcnerail in any ortnern; or in particular, the day bc- 
[ fare, according to our diiMnction, when I fpcckcofthc d-jtic 
j in the word ? K crxtmb cr\ and rtnt?y hauc reference alfo to the 
Sabbath pifl-,Rcmcn\bcrhow holy thou vvert then, what rules 
ofhoiineOc thou wcrt then taught, how thou didlhhcn rftakc 
I fheyv of a good DifcipicofChri!}, when thou futciTto lea: c 
thy icflbn of him : as &*#/; who fell downc before the Lord, 
znd laid ; Ltrdiwkat woaldtjl thou h,zne me'o doe I And as &r- 
mael; Speskj LwA, for ihyfcr.tar.t hcxreth : Left doing con- 
trariwise huhc wec!;e-daics after, and as one that rather h(tc- 
ncth to Satan, and to chine owne corrupt heart, thou bee con- 
densed out of thine ownc mouth, for drawing necrc vnto 
God with chy lips^buc hauing thine hear: farrc eitranged from 
him. 

The trfrd head vnto which I referre the prophaning of Heady 
the Sabbath, is by leauing fuch as are vnder our gouernmenc, ' Nigkft vf'lnfe- \ 
to their owne vnbridled and licentious liberty vpon the Sab- raa*n« 
bath day, which is no fmall fault in Parents,Maiters, and Gc- 
uemours. For whiJfl eucry p-iuatc man doth thus neglect 
his domeftickc charge, the Mini'ter may preach, reproue, ad- 
monifh,and teach,but little will it profit, to bring them to the 
right obferuation of Chriilian duties. Befides, doth it not 
grieue any good Parents or Mailers to fee their children or 
ieruants mifcarry and come to mifcry ? bur to bee negligent 
of them at thefc times, is the right way to bring them to all 
IcwdnelTe, and confequently to fmartand mifcry, for which 
they may alio then with heauy hearts thanke their gouer- 
nours, that were too gentle and remilTe towards them, as£/; 'Sam;*. 
was vnto his children, whofe lamentable ettate in his children 
and pofteritie, what hard heart can reade of, without re- 
lenting? 

§>Uffl. 8?. What be the rcafons of this Com- 
maodement? 

A. Thej are partly infolded in the Commwdementi and p Art- 

*4 !> 



2$6 



Tbcfattrtb CtmmAndcmcnt, 



Acdfexs mfided 
in ih't Cmtnxii- 

Reafon j. 



l j exprcjfed in thefc words ; far infix dates the Lord made Hca- 

ven^and Earth , the Sea,&c. 

^^/?. 84. What arc thereafons infolded in 
the Commandemenr 2 

Anfw. Three : j . Becaufe the L< w of the Sabbath is ancient, 
and was of force in Tarad'fe before mans faiU 2. Becaufe it is 
wioft equall, the Lord alhwtng vs fix dates for oar wrddly af- 
faires, and requiring but one of fcu-en for the worses of his wor- 
jlip, 5. Becaufe thefeuenth ts the Lords peculiar 'Day, fo that 
without facrilege>we cannot any way prophaneit* 

Explan.. This Commandcrncnt being of mainc and ipeciali 
vfefer the furthering of true godhnciTe, and fuch, as vpon 
which the reft of the Law hangeth, is therefore both placed in 
the middeiT ; and becaufe man naturally is moll vnapt to bee 
moucd with the reuerence hereof, fortified with many rca- 
fons beyond the rclt. Which reaftms are euery one of great 
force, partly infolded, and not difrinc-Uy placed out of the 
words of the Commandemenr, and partly exptciTcd and fet 
clowneat large by themkiucs. 

The f.rft reafon infolded, is taken from the word, c Rjrncm- 
I her : As ifthe Lord fhould hane faid,Howfotuer all thcrclt of 
I thcfeLawes haue hitherto palled without fuch cxprelTemen- 
I tion, especially, when mans nature was vncorrupt in Paradife, 
j yet this Law of the Sabbath wascx-prcfiely giucn at that time, 
j and now I giue you wa.rni.in only to remember it, as moft an- 
cient, and eucr vfed amongftall my deuout people: fo that 
if old cuftoms will beare any fway with you,thevcry remem- 
brance of this muft needs bee of force to moue you tok-jepe 
holy my Sabbaths. Orclie, Remember, is a reafon of force, 
becaufe it is a note offpcciall charge for the duty, vnto which 
it is prefixed. For when a Matter commandcth his feruants 
diuers things , and would chiefcly haue fomc one thing 
done* hce iaipreiTeth it withth.s word, Remember, as if hec 
fhould fay, 1 would not haue that neglected, or forgotten 
byanymcanes. If therefore any carncit fpcciall charge gi- 
iicnby the Lord l)e of any force with thee, if theoldcultome 
of Gods Church euer hnce the creation bee of any force, 

dor 



B.eafom if the fourth Commtndement . 



*97 



Gen. j. 



Deut. i o. 1 1, 



doc not prophanc, but kccpc holy the Sabbath Day. 

The fccond reafon infolded, is taken from thcie words, %eajon 2. 
Six dates -fhalt thou labour ■, &c As if the Lord fhould hauc 
laid, Itisno vnreafonable matter, or hard vntothee, that I 
require in bidding thee kcepe holy the Sabbath day, it is but 
one day of /eucn, I allow thee fix for the workes of thy , 
calling, I will bee content or.ely with the leuenth, though I 
hauc made all thf daycs,and could require fix, and leaue thee 
but one, therefore doe thou willingly keepc this day. This 
is a reafon of great moment, and oftentimes onely vfed, as 
being alone fulficient to mouc any honcft heart to obedi- 
ence. In Paradile it was the mainc reafon to *.Adam and 
Euah : Ye (hall eat of all the trees of the Garden, but of the 
tree in the middeft yc (hall not cat : it was the reafon vied to 
mone the Ifraelitcs to let their land reft the feuenth ycare, 
that the poore might hauefome comfort of that which grew 
then of it ovvnc accord, becauie they were in times paft fer- 
uants, and poore, and had the liberty of tilling, and lowing, 
and reaping fix ycarcs for thcmfelucs. And he mult needs btc 
iudged an vnreafonable fcruant, who (lfhcienicih fokmdc a 
Mafter, as that will allow him two, or three dales in a weeke 
for his owne bufinellc) doth no; willingly goe about his Ma- 
ilers worke the other daics. 

The third reafon infolded, is taken from thefc words, Reafon 
Thefenenth is the Sabbath of the Lord thy God ; As if the Lord ' 
fhould hauc laid, I haue fpccially marked the fe^eith for 
mine owne hoty, and peculiar: fothat hce which (hall pre- 
fume to take that, or any part of it, and make it common by 
doing worldly -workes, or following vanity, isathecfe, and 
a robber vntomec, euenashc, which, being an hired fcruant, 
takcth the time to follow his ovvnc bufinc(Tc, wherein his 
Mafter appointcth him to doc his worke. Therefore as no 
honcft fcruant will thus vfc his Ma-ftcr : fo no- honcft fer- 
uantofGod will thus abufe the Lord, for if a lewd fcruant 
thus abufing his Mafter, cannot endure his prefencc, though 
hce bee but a man, how (hall hec, that prefameth thus to\ 1 Sam. 2, 
abufe the Lord, tndure, when hec commeth : feeing that tfj 
we man fmrteth agair.fi another, the Indge^pjaUiadae it, bat \ 

. . __: 4 



29 



1h fourth Commit dement. 



The re a fins 
Reafon I, 



CX- 



Iohni3. 



iFd.Solin 
j, Pompon : 
MAa. 



if a mdnjitine agaiuft rhe Lord, chcrc is noncthat dares plead 
for him. 

§}ftcfi\ 85. Wliat arc the reafons exp:c(Te<.l ? 

A. Two : Fhrflfrom the Lords example ,who refledvpon the 
fettenthfem all his works ofcre*t'on : Secondly, fontkid blefftuf 
infef*r*bh linked vnto the hallow* g of this day, f that he? that 
kcepeth it holyjhallfnde it vnto his comfort a blcjfed diy klfoi 

Sxplan. The Lord no: content to hauc interlaced the rca- 
1 Tons, of which it hath bcene already fpoken, addcth further 
weight of reafon : For in fix dAiesthc Lord made Hew en and 
Earth, and refted the fcuenth, &c. 

Firft, from his ownc example, who hailing fmifhed the 
great workcof the creation vpon the fix dayes, refted the 
fcucnth , and for a memorrali hereof hath commended the 
care of this reft to all his lotting fubiecls, euery fcucnth day 
thorowout all generations. As if hec fhould hauc faid ; I 
command you (O people) nothing but what I your Soue- 
I raigne Lord haue done before you, who when I had made the 
; Heauens, the Earth, the Seas, and all creatures, refted from 
; this my labour and recreated my fclfe in the beholding of 
j that I had done : follow mec therefore, and doe likcwife, after 
; thelabouroffixdaies, reft and refrefh your felues by fwect 
and heauenly contemplations and exercifes, that lb in all ages 
to come,ye may be knovvne by your holy refts,as by my cog- 
nizance, to be my people and true fubiecls. This reafon Chnft 
vfeth to hs Difciplcs, to peifwade humility, fifying, // / your 
Lord and r ^Mafier hauewafhed your feet, then ought ;ef clfo'o 
wajh ore another s feet. And very apt are all men to bee led by 
examples, efpccially of great ones, according to that, 
'Kjegts ad exemplar 'tot m componiturorbis, 
pyffter the Kings example the whole world is framed. 
If the King were maimed in any member, or had but one eye 
amongft the Ethiopians, they would all willingly make 
thcmfclues herein like vnto him, though to their great p.ine : 
how much more fliould all the people of the Lord bee led by 
his example, and bee like vnto him, in keeping holy rclh 
wherein he refted ? 

Se- 



Beaf$m of the fourth Commwdemcnt \ 

Secondly, from the blefTir.g annexed vnto this day, being 
hallov\ed and keptholy,77v Lord blejfed the fettenth day, and 
hallowed it. So that if thou be faithfullin the obferuation of this 
day, thou flialt not lofc thy labour; for hallowing this time, 
hath akvaies Gods blefllng accompanying it: according as 
more fully it ispromifed by the V^op\iZiEfiy ,Jf thou turne a~ 
w ay thy foot fiom the Sabbath, Q-rc. Thenjhalt thou delight tn the 
Lord, and I wiN canfe thee to mount zponthe high places. And a- 
gaine, Blejfed is the man that doth this, and the [on of man that 
layeth hold on it : that kecpeth the Sabbath, and polluteth it not. 
And it is commonly feenc, that fuch arc blefTed men, blelTed 
with diuinc .knowledge ,and blefTed with all the fruits of failing 
Faith, Iulticc, Innocency, andtiue Mercy, and blciTcd with 
a diligent endcuour about all holy excrcifes : and this is to 
thole that fee it, the greatelt bldTing: for blcfled is thatman 
| that excrcfeth himfelfe tnthe Lave ofGod,andmeditateth there- 
; inday and night M then this law be fo ancient,andfuch as hath 
i D'eene obferued from thefirft beginning : if it be molt equal] 
| and indifferent; if it bee an entering vpon Cods peculiar 
right to brcakc it : if the Lord hath gone before vs in the ie(r 
of this day in his ownc example ; and if it bee a blcfled day 
alio to fccb as keepe it aright, and redounding^) their exceed- 
inggrcatgood and comfort : then rouzc vp your dull hearts, 
calt off the clog of worldly thoughts and bufincfles, and life 
I vp your fpirits to the highclt Spirit, in the due keeping of this 
holy day. . 

§)tot/I* 86. Which is the firiT Coramanderncm. 
of the fecond Table, or the fifth of the Law ? 

Anfw. Honour thy father and thy mother, that thy dates may 
be longm the landwhich the Lord thy Godgiueth thee. . 

Qweft. 8 vlo which Comtrtandements doe 
you Icarne your duty towards your neighbor? 

Anfw. hithe fix hitter (fommande mm s, which be of the fe- 
cund Table. . 
I Qneft. 



*99 



%s4 



OH 2, 



EfayfJ. 13,14 



Chap. f^.i. 



PfaU.j. 



3 oo 



Qneft. 



U 



Matih.19.19. 



7 ht fifth C$mmndement. 



6}nefl. What is thy duty towards thy neigh- 
bour? 

A. My duty towards my neighbour) is to hue him as my ft If e t 
to doe to oilmen as I would they jhonlddoetonte y to loue,honor t and 
fucco*r my father and my mother, to honor andobey the King and 
his Minifters: tofubmtt myfelfc to all my gouernors, teach er spi- 
rit uallpaftors & maftcrs, to order my f elf e lowly and run event ly to 
all my betters. To hurt no body by word nor deed.To be true & tuft 
in a II my dealino. To btare no malice ', nor hatred in my heart. To 
ket ferny hands from picking and fttealing^ my tongue from euiU 
! freaking, lying, and pandering. To keepemy body in temper ance y 
cha/lity 3 andfobemejTe* A T ot to couet nor deftre other mens goods ', 
\ but to learne and labour truly to get mint owne lining ,and to do my 
j duly in that eft ate of life vnto which it hathpleafted God to call me. 
Exp'an. All thefc recited particular duties are by me to be 
j profecuted hereafter in the explication of the feuerall com- 
| mandements of the fecond Table. I fliall not need chcrcfoic 
; to adioync any literall comment vpon them here, but rather 
l remit the Reader to obferue them in the branches of (treames, 
whereto they feucrally belong. Now for the methodical! 
handling of the fecond Table, I will inucrtthefe three quefh- 
ons thus, the laft firft, then the fecond, and thefirft laft. 

VufoyWhat is your duty towards your neighbour ? For hairing 
finifhed our duty towards God, in the next place Cometh to be 
confidered our duty towards our neighbour,which is only ge- 
nerally and at large here laid downe in the Catechifme,in imi- 
I tation of our Sauiour Chrift,who being asked which were the 
Commandements, anfwered ; Thcfirltis, Thou/halt hue the 
Lord,&c. & the fecond is like vnto \v y Thouft:alt lone thy neigh- 
borasthyfilfi&tothc yongman which asked which they were, 
Thou ft: aft not kiljhoufka/t not eomit adultery ,/ haujhaltnot beare 
falfe wit neffe .honour thy father and mot her ',& thoujhalt hue thy 
neighbor as thy felfe.Knd the Apoftle in the fame briefc manner 
giueth the fummc rf thefc c6mmdcmcnts:not that good Chri- 
flians fnould not fearch any further into the depth of thcm,but 
content thcnifelucs with this fhort Epitomc,for they doc more 
largely in other places expreffe cuery branch of cuery of thefc 

Lawes, 



ihcjccondTMe. 



301 



Lawcs, one! Chriftdoth in prccifc words tax the blindc Icvvcs 
for thus lleighting oucr Gods Lawcs, teaching oncly thus; 
Thou f pa It not ^'7/> thou /halt not commit adultery, &c, and not 
teaching further the finncs here forbidden. Thcfe bricfes 
therefore feme for remembrances for the weakeft memories, 
which when they are held and rightly viuler-ftoodj doe ac- 
quaint vs more fully with Gods will in cucry thing. 

Secondly, In which Qommandefnem is yew duty towards 
\oxrn?>^)bourl Good reafon is it, that our duty towards our 
J neighbour fhould be placed in a fecond Table, afcer that con- 
! taining our du.y towards God ; both becauie God is the 
1 mod High, and farrc abouc men and Angels : and alio be- 
; caulf this mult be the hilt wheclc, as it were, that mult fet 
: vsa woilvCto iouc our ne ghbour, cuen for our duties lake 
toward God, who rcquiieth it at our hands. Now our neigh- 
bour is cuery man without exception vnlclfe God hach no- 
ted him for his enemy, though bee dwclleth among the fur- 
theft Indies, arid we ncuerKehim, though heebec our ene- 
my, yet wee are bound to louc him : and if by Godsproui- 
dence wee bee brought to behold his neccfficy at any time, 
v\cc arc botnd to (new our loue by putting to our helping 
i hand. This ismadeplaine by the parable or the Samaritanc, 
• who in his traucli law a man wounded by chccucs, and helpe- 
| IciVc, viito whom, though hee were a lirangcr, hec flicwed j 
mercy, po wring otic into his wounds, and letting him on his | 
O'vvncbealt; and by the Lord commending to vs our dntyj 
towards our poorc neighbour, // it r.ot to Acale thy bread to\ 
the h't;:gry, axdto hrir.n tie poorewnndt ring aifi thy / / sir/v^i 
thoufc/i the valued, that th on couerhim, and hid? not th)frlfe\ 
p cm il:\o:v;>cflcft; f Co that whofocuer is flefh as thou art, is thy; 
neighbour. 

Thirdly, let this queflion follow, which /> the fir ft of 'thcfe. 
C^rnr/iandcmcrtts 7 . Honour thy father and thy mother :,£> c \ This' 
Commandemcnt hath init fime thing ftngular, and wherein' 
iccxeccdcth cbcrcitof this Table, viz* a prcmiic, accorc.irg 
as the Apoftlc hath noted ; It is. thefirfi Ccr.?m-ir;de/y;en with j 
promfe. Namely, the full of the fecond Table, or the firit,and j 
oncl.y Command ement, with a fpcciall promife cxprcffely I 

.. ^ annexed 



Matth, 5. 



Queft. 2. 



tfhbk or 

nciJ)bo..r. 



Luke 10. 30. 



Efay*8. 7 . 



JVxeft. $. 

'1 b Co:- i 

mem (xcudah 
tic rifl. 

£pluf.tf.i. 



}01 



The fifth Ctmrnwdwent* 



Pfall*. x. 



Dai%9 # 57. 



annexed, fo as it is not the prcmifc ofthc fecond Cominande- j 
menr, which isgencrall, and belonging to all. But I fpeake] 
this oncly, according to the rcafon of others; for, without! 
I doubt, the ApoOle calleth it in the lame fenfe the firit Com- j 
; mandement, and the Command ement with promife, fo vfu- j 
1 all is it with him, fpeaking of the Commandements , to ! 
J rcitrawe them to this {econd fable one'y. And, asthefirftof i 
the tuft Table is the ground of all the rctt ; fo is this firft ofthc j 
j fecond Table, the ground of the fiuc Commandements fol- 
lowing. In thatfirlt is commended vnto vs a right efteeme 
\ of God, in this, of man made after Gods Im#ge,and cfpecially 
i bearing Gods Image in him : ofthc Magiftratc, bearing the 
' Image of his authority and power, whence hee is laid to bee 
; a God »; of the ancient bearing the Image of his eternity^ 
1 whence it is thathecis laid to haue appeared, as one ancient 
of daies: of Parents, bearing the Image of the Creator of 
'things, which before were not : of Tutors, Minifters, and 
j Teachers, bearing the Image of his wifdome and diuine 
knowledge. 

I And where this due efteeme of men according to their 
f -places is fetlcd : and againe in Superiours towards their In- 
fenours, the duties of the other Commandements will cafily 
I follow, eucn as when God is rightly fet vp in the heart, hec 
is not difgraced by bafe Images, by Blafphcmies, and propha- 
' ldng of his Sabbaths : fogiue the honour due to the Parents, 
| Magiftrates,MaftCiS,and Inftru&ers, and Murthering, Adul- 
I tcry, Theft, Falfc-w itnclTes, and Coucting will cafily bee put 
away. Murthering of a Superiour isadebafingof hinft,asofan 
OxeorShcepc, when he bearcth the Image of God in him: 
of an Infcnour, it is an extinguishing of that rcciprocall af- 
fection, by which thou fhoulddt bee prouid cut for his fafety, 
becaufc he giucth honour vnto thee. Adultery in a Superiour 
is a vilifying of his body, making it the member of a foule 
(trumpet, when God hath graced him with a refcmblance ot 
himdlre : in an Infcnour, it is a grofle neglect ofthc coun- 
fcll of good Parents, and of wife Tutors, and of the Magi- 
ftiatcs authority. Theft is a trumpet to found forth our dif- 
content with our prefent cftatcs, and our enuying in Head 

of 



The Duty a/the fifth Cemrtundemcnt . 



303 



of honouring others. Falfe witnef-bcaring is a plairc fha- 
king off,and rootirg out of our hearts,and the hearts of others, 
thiscltccmeofour Superiours, and branding them fo, as that 
they may bee hod in bafe accompr. And for couctouf icfl'e, 
there will be no roome left for thefc defircs, if there be a ferlcd 
clUcme ofcucry man in his^lacc, with hishoule, his wife, his 
oxc, and other things about hiim 

§Qcft n 88. What is here commanded t 

Anfvv. To honour ; that is, to lone, reuerence,cherijh f ando- 
bey our naturall Par eras, the Parent* ofoxr Country, and o'tr fa- 
thers in CI* rift. 2. To carry oar fit -res lowly and reuerently to. 
^vards our U^faftcrs, being ruled by them, and towards the An. 
ritnr, and all our betters. 2 . If we be Super tours , to walke wor- 
thy the hono'tr due vn:o vs from our Infiriours> and to vfe all qen- 
thnejfe towards them. 

£xflar. That wee may the better know the duty of this 
Gommandcment,itisto be vndci flood, that the word Father 
is diuerily taken .in the Scriptures, cuen forcuery Superiour j 
in any thing. Firfl,for ourSupcnour in gouernment,thuseue- ratkr hm 
ry King is called a Fathcr,bccaufc he is Parens 'Tatri.tjhc Fa- ta^en. 
ther of the Country, it was a common name of the Kings of 
the Philiftincs, who were called Abimclech, which is, the Kmq 
my Father. 2. For a Superiour in knowledge, and in wife 
Gounfcli.thua the Gounfcilors of State, arc Fathers oft he State, 
as lofcfh, Pharaohs chic fe Gounfcllour, ipcaketh ofhimfclfc, 
God hath made me a Father vnto Pharaoh, and 'Pharaoh ca tiled 
then me tAbrech, that is. Father, to be proclaimed before 
him; and the Scnatours of Ro.ne were commonly - v called, 
P.tctres cofifcripti, reuerend Fathers. 3. For a Superiour in 
p.riuatc,and houliold gouernrnem,thusmafiers of families arc- 
called, Patres-Familtah Fathers of the Family>as Naam*x ihc 
Syrian is called Father, by his ieruants. 4. For a SupcrhmrJ 
inthc inuention of any Art or Science : thus fubxlh fatd to| Gen. 4. 
be the Father of all that play on the Organs and Harpe ; and I 
Ja6al, the Father of all that make tenrs. 5* For a -Superiour,!] 
in things fpirituall towards God : ;thus the Muiifkrs of the | 
Gofpell arc called Fathers in Ghr^t; becaufe that through : 

that! 



Gen.i9.3. 



Gcn.^S. 



1 King 3 13. 



504 



i Cor, 4. i J. 



i King. 6.1 I 



z Kin&i-i*. 



7 hfif.b Cemmmdement, j 

that fpirituall knowledge ahd'grhce execcdirg others, t'.cy ' 
benetmen vnto ClocL as T.?#/, who therefore calls the Ga~ ' 
I latmans his litt'e children, and profeffeth to the Corinthians/ 
. that hee one!y was their Father, for, / begat you,- fakh he, 
; vnto Chnfi, 6. For a Superiour in hoiinefTe and power with 
God : thus the Kirg of Ifrae! calleth Rlifba Father, -fayi"g 
of the Hoft of die Syrians, -Shall I frnite them, my Ferrer* 
7. For a Siiperiour in oucr-fight and inftru&ion : thus <?- 
iijhah called cliiah, who brought him vp in the knowledge 
of prophefym^/r/r Father, my father, the chariots of Ifrae!, 
axdthehorfcmen thereof. 8. For a Superiour in eftate and con- 
■ d'tion; thus rich men vfing their riches aright, are Fathers 
Iobji.iS. I of thepoore, Fmm my youth hee hath growne vp whhtnee, as 
with a Father , faith lob, o. For a Superiour in age and yea.es ; I 
thus the gray-headed is called a Father, and the ancient are | 
as Fathers to bee exhorted, and not to be rebuked, io. Ac- j 
i Tiin.jM. | cording to the common acceptation amongft children, there 
| is a natural! Father and Mother, which beget, bcare, and 
i bring vs forth, and vp in the world, and if one of them 
: dicth, or he, or Hie, that furuiueth, bee married againc, and he 
! or fhee vnto whom, is now made alfo thy Father or Mother, 
though not by nature, yet by law, and there is an honour due 
i vnto them. 

To honour, is to giue that reuerend refpecc w hich is due to 
cucry Superiour, whether in authority and power,in place and 
calling, or in worth and dignity: 

i In authority and powcr,iomc are fuperiours by the Law 
of nature,fome by the Law of nations,and fome by the Law of 
contract. By the Law of nature, our naturall Father and Mo- 
ther, who are inftruments of our very being, by whofc tender 
care wc are prefcrued in our infancy, w hen we cannot help our 
felues, they are therefore to bee recompenced by our giuing of 
due honour vnto them. 
EphcftJ. i. And this is fir(t obedience in all things in the Loid;Children 

Col } io. obey y oar parents in the Lord, Children ', obey your parents in all 

things, for that is wcllpleaftng vnto the Lord t and he is an vnna- 
turali beaft., and no childe,that giueth not this obedience vnto 
Lboth Father and Mother. 

2 To 



Super ie*rs di- 
ners WAiCS. 



Fdthcrs, how take*. 



30s 



2 To bearc their corrections with lubmiihon : of th»s 
thcApohMe fpeakcth, as of a moll common thing, cucn in 
child rcn, that haue nodnng but nature to guide them ; Wee Hcbr. it. 9, 
haue had the fathers of our bo dies correcting vs, andwee gaue 
them reverence. 

3 To rcuercncc them, in giuing them all outward reipee~T, 
which is due to chic fc Supcnours,and tearing to offend them: 
for from hence the Lord taketh his companion • A fon ho*ou* Mala. 1 6, 
reth his father, and aferuantkU mafitr ; if I then be a f.thcr y 
where ts mine honour 7 . If J be a matter , where ie my feare ? 

4 To c'nerifhthem, and to giucrh.em maintenance in time 
of need. When the Pharifccs did by their traditions, vmter a 
pretence of holineflc, difpence with this duty, they were re- 
proucd by our Sauiour Chriftfor hypocrite, faying, Why doe , Matcto.if. $,4, 
ye tranfqreffe the comwan dement of Cjod by your tradition ? f*r S 3 6 » 
(fodhath commanded : Honour thy father, and thy mother*, Bat 

yeefaj, Whofoeuer p?all fay to father and mother \, by the gift 

that u offred by me, thou maiefl haue profit, though be* honour \ 

not his father and mother, fipall be y?W.That is, if he dedicate his 

goods, andfurfcrthemto want, whereas he might therewith 

haue releeued them; If a widdow hath children, or nephewes, 

faith S. Pau/, let them learne fir fi to f?ew god/inejje towards their j 1 Tub. y.4 

owne hoxfc, andto recommence their hundred ;for that it anhoneft j 

thing and acceptable before God. Which he further expoundeth j 

afterwards,faying,/f : amy fatthfull man,or woman ,haue widdows, | Vcrfc iS* 

that is, to their mothers or aunts, let themmimfitr vnto them, 

and let not the Churchy that is, other Chriftians, be charged. 

And God hath made the Storke a wonderful] example to con- 

demne children, that are this way vnnaturall to their parents in 

their age : for fhenourifheth, and bringeth food to her parents 

in their old age, wherefore flic hath the name, Chejidah, pious, 

or mercifull in Hebrew. And in Grccke *V7/wtf.ey^«K fignificth 

this kindc of mutuall retribution, being dcriued from T^AOfyQ-, 

which fignificth a Storke. 

In thefc things coniirteth the honour due to father and mo- 
therjand for examples we may take lacob,who obeyed his fa- 
ther and mother in the choyce of his wife : and Shem and Ia- 
fhet, who reuereneed their father Noah, and went backward, 

Y ?nd 



$o6 



Dcut.li. 8, 

1 9,20. 



Ac\ 23 *■ 



TbebomMrdue 
toJUp-fatlMSi 
o.nd\hy-m- 
thai* 



7be fifth Cemm&ndcmenL 



Honour due to 
Magfttates. 
Rom.13 1. 
lP«Ci.i3, I4« 



Rom. 1 }. 7. 
Vcrf.rf, 



and coucred his nakednefle : and fofeph, who rccompenled his 
father Iacobs care, withprouidingforhiminhisold age, and 
all holy men-, who haue readily performed thefe duties. They 
are wicked children therefore andaccurfed, as breaking th s 
commandement in the head, that doe continually grieue their 
godly parents by their difobedience,and light eitecm of them, 
liuing out of all good order, being drunkards and i wagge- 
rers, and plunging into the ettate of marriage without, yea, 
contrary to their liking. The Lord prouided of old, thatfuch 
mould be put to death: If any man hath a difobedtent fon,whtch 
willnot hearken to the voyce of his father, nor the voyce ofhi6 mo- 
therland they haue chafie-ned him,.and he will net obey them;then 
fhallthe y talzc him, And bring him out, and all the men of the City 
fballftone him withfiones vnto death. 

The Superiours in authority, by the Law of Nations, are 
Magiftrat.es and Gouernoursof the Common-weakh. The 
honour due to them is, 1 To be fubieCt vnto them, according 
to that precept, Let every foule be fubieti to the higher powers* 
And againe, Submit jour ' [clues to all manner ordinance of man, 
for the Lords fake, whether it be vnto the King, or vnto goucr- 
nsurs that arcfent of him. 2 To pay tribute vnto them, <j *#* ?<> 
all men their duty, tribute to whom yee awe tribute, and cuftome 
towhomcuftome? and in the verfe before it is fa id, Tor this caufe 
ye pay tribute vnto them* They arc, as it were, the belly, vpon 
which all the members depend, and for which they therefore 
labour. 3 To giuc all outward reuerence vnto them, not onely 
when they are courteousand kind vnto vs, but cucn,when vn- 
iuftly they are harm towards vs. This /V/*/ acknowledged, 
and excufed his ill language towards the high Prie(t,when he 
had commanded him to be fmitten, faying ; I knew not (bre- 
thren) that hew as the high Pricfl, 

Superiours in authority by the Law of contract, areftcp- 
fathers, and matters, and husbands. 1 Step-fathers and ftep- 
mothcrs are to bee honoured, as the naturall parents, if they 
bee as natura 11 parents, nourifhmg and bringing their fiep- 
children vp, and prouidingfor their good, and the reafon here- 
of is good, for a itep-father is now one ficfh with thine ownc 
mother, and he is thy father, ifthouliucft in his family.. Ii> 
"' thisj 



Duties ifStrutmis. 



this cafe wee fee what honour <JMofcs giuethto his father in 
law Iethro, comming te fee him, and giuing him good coim- 
fell : He obeyed him. Thus ^Ruth obeyed Naomi in all things ; 
and Chrifthimfelfe was obedient to Iofeph, the husband of his 
Mother, as he was vnto her : for it is faid, that ice was fulnctt 
vnto them. But if ttep-fathers,an'd ttep-mothers fecke to make 
a prey of their ftep-children, as it is fbmetime feene, when 
they areleftrich, endeuouring to match them for their owne 
aduantage, in this cafe, and the like, they arc not bound to 
obey, becaufc the bond is now broken, by which they were 
firft tied, ci». naturall atfettion, which is turned into ttrangc 
and vnnaturall. 

Matters of families are to be obeyed, as the Lord Chritt. 
Thus the Apottle commandeth ; S eruants be obedient to them-* 
.that are your wafers inthefiefh in all things I and vphatfoeuerye 
Aoe, doe it as vnto the Lord ChriJ? t of whomyee fhall rcceiue the 
recommence of reward. They are therefore to be ferued, i Di- 
ligently at all times, not only in their prefence, as is the man- 
ner of eyc-pleafers. 2 Faithfully,beir,g true vnto them, and 
with the beft endeuour, leckingto bring to paiTe what they 
command, and to preuent euill and loflesfrom them, and to 
procuretheirgood.Suchafcruanthad Abraham? that was the 
Steward of his houfe, whom he fent to fetch a wife forhisfon j 
Ifaac, from amongtt his kindred. Hec did notoncly endc-! 
uourtobringtopafle what he had in charge, by going to the' 
place, and obferuing his opportunitie to make this motion : 
but alfo he prayed vnto the Lord for good fuccefle, and flatte- 
ned Ins returne home with all fpced, when he had obtained. 
Not as manyloytering, and carclelTc feruants now adayes, 
who, howfoeucr they goe, when their matter biddeth them, 
yet they are without all care,and ttudie, about the difpatch of 
their buttneiTe, and delay their rcturne to the vttermott. Tins 
ttrangerferuant (hall rifevp iniudgement againft them, and 
condemne them. 3 With feare and reuerence, not daring to 
diipleafc them, cuen as young fchollcrs vnder mott feuere 
Matters. Thus the Apottle 'Peter commandeth ; Servants 
be fubieci to your CMafters vrtth aH feare. And the Apottle 
Paul ; Let feruants count thetr iJWafters worthy of all honour. 

Y a Thus 



307 



Exo4 18.17. 
Ruth 3. 

Matth.i.i. 



Honour duett 
Mailers. 
ColoO^.i*. 
Verfe i$. 
Vcrfc ii. 



Gcnef.14. 



iPet,il8. 
iTim.6.i. 



308 



x Tiro.^.i,i. 

1 Pet. 1. 1 9. 
Gen.i6.e>» 



1 Sam. ij. 



5 

J Honour due io 

; 1 Cor. i.j, 

I Ej.heC5.z4. 



1 Cor.14 $4. 

Ephcf.5.33. 



The fifth Comm&nAement. 



Thus /^^ferucdhis vncie £*&**, in keeping his ftieepe : If 
any wcrc-torne with beafls, he brought it not to fhew his ma- 
fter,but made it good ; and like wife, if any were (rolne by day, 
or by ivght. So fhould feruants fearc their mailers, as to auoid 
all occahons of offending them, though againh 1 thcmfelues. 
4 Without all exception, whether they be wicked, or godly , 
if thou bcynder the yoke; but if thy matter be a bcieeuer, 
then feme him thus much rather. Whether they be vmeafo- 
nableintheircorre&ion, chaftifing thee wrongfully, or rea- 
fonably, correcting foriuftcaufe : as Hagar was bidden to rc- 
tumc, and humble her telfeto herMihVfVe, euenwhen fhec 
was moft fcuere to wards her. Whether they be wife or foo- 
lish, as ^{abnl, whofe feruants forcfecingthe danger towards 
him, did the parts of faithfull feruants, hi telling their Mi- 
(1 re tie, how vn worthily he dealt with Dauids men,whenthey, 
kad well defer ued at his hands. Whiclvwill condemne many 
feruantsatchc hi\ day, whocontrariwileconcciue malice a- 
gainft their maners, and arc glad of rcuenge, if they be any 
thing harfh,and feucrc vntothem : and much more will iccon- 
: demne fiich as hauing godly and kinde malters,doe hate them 
I euen for their goodneifc towards them, and refufc to be lcar- 
j ned by their good in(t ructions, and to be ordered as it becom- . 
mcth Christians, in matters concerning Religion,and the feare 
! of God. Which, though it be moil tl range, yet daily expe- 
rience tcachcthto bemoittruc, but woe will be vnto them 
morc,:han vr.to other feruants,at the lalt, for that thcirmcanes 
haue.bcenc double to the meancs of others, but they haue ha- 
ted to be reformed. 

Husbands are to be obeyed by their wiucs, according as it 
is, written of Sarar, that free obeyed Abraham * an A called ktm^ 
Lord: and good reafon, for by the contract: of marriage,, the 
husband is made the head of the wife, cuen as Chritt is the 
head ot the Church. Therefore the wife mult bee gouerned 
by her husband in euery thing, as the Church is by Chrtfr : 
incc mutt fubrnic herlelfeto be taught of her husband ; If the 
lyiftyptllkKovo cirjy thi**, jhee m*ft »ube her hufband at home : 
and laflly, flicc muit reucrencc her husband in her fpccchcs A 
not brawling or feaulding with him, and in her bchauiour^ 

fhewin^ 

, __ . <? 



Hommr due 19 
Mm(ttrs. 
i Thelt. j. i*. 



i Tim. j. 17. 



Lflffai/}er$\ Elder $ , married perfeus, the Rich. 3 op 

(hewing a i due obferuance towards him. 

What if the husband be a T^abaf, is the wife notwithftan- Que$, 
ding to reucrenceand obey him ? 

He is yet the head, and though the head be idle and foohfh, ! <tAxfv.\ 
it kecpeth the place oucr the members ofthe body : To the huf- 
band mud be acknowl: dged by the wife, and by her difcrcet 
and louing carriage towards him, (lie may both win him, and 
protiidcforhcrownc,and the bed of her family. 

Hauirg fpokcnof the Supcriours in authorise, it followcth 
now of Supcriours in place and calling: and thefe are, firft, 
! MihUtcrsof Gods word, which are ouerfeueral! congrrgatj- 
I ons in the Lord,as /W/dcfcnbcth zhem^huh labour amongst 
. you, and Are oner you in the Lord, and admovipi jo'A. The ho- 
| nour due to them in briefc, is fct downe to be double honour ; 
The Elders that rule well, let them be had in double horour, j]»e- 
dally fuch a* labour in the Word and doBritie. Contrary to the 
manner ofthe world , that giucth them none honour at a!! ; 3nd 
eitecmeth of them as moft vnworthy per(ons,efp£cially fuch,as 
thmkc themfclues better, in regard of their pelrc ofthe world, 
Butto meet with fuch degenerous pcrfons, the holy Ghoft gi- 
ueth a greater charge for the honouring of faithfull, and pain- 
full Minifters, than of any other. And this double honour is 
firlt loue, which is further cxprefled, Haue them infingular ; 1 Thcff.f .11. 
loue for their worses fal'j. And the Prophet Ef*y> in admirati- | 
on of this excellent Office, crycth out ; How be auti full are the Efay $1.7. 
feet of thofe, that bring glad tidings of peace, and glad tidings of 
good things : and accordingly the Galathians are commended, 
for receiuing the Apoftle of Chrift, as if an Angell from hea- 
uenhad come vnto them, and for fuch earneft loue vnto him, 
as that if // hadbeenepojfible, they rvouldhaue pulled cut their GtU.i^if, 
eyes, andgiuen them vnto him. And from this loue ariieth obe- 
dience and fubmiffion, according to that precept; Obey thefe Hcbr.1j.17,. 
that haue the oner fight of ' you, and fubmit your felues vnto them* 
For, where lingular loue is, there is weight in the doctrine, to 
(way him that is taught, and cftimation of the perfon, to 
moue to all due reucrence and fubmiffion, feeing this is a pro- 
per effect of fpeciall loue towards thofc that be in any place 
abouc vs. 

Y 3 S econdly , 



310 



ihe fifth Cemmandement. 



x Cor .9. 1 4. 






Queft. 

2 Theif. 5.21. 



Honour (Lit to 
ancients. 



Secondly, they areto bee honoured with the payment of 
tythes, and duties, which by Gods ordinance belong vnto 
them for their maintenance: for God hath ordained, That 
they which preach the Cfosf>ell,/};oti/d/itieofthe (jofjjell.Bitt none 
other way doe wee read of, whereby God hath ordaincd,that 
they fliould liue. And vnto this agreeth that precept ; Let him 
that u inftr titled, make him; that hath wftruEted him, par talker 
of 'all h is goods, that is, asltakeit, pay himthetythcofallhis 
goods growing and increasing-, othervvife hce must make his 
cftatc common vn:o him,which is Anabaptifticall and abfurd. 
If it be here demanded; 

What is to be done, if the Mtnifter be vn faith full and neg- 
ligent? Is thisdoubie honour due vnto him? 

He muit notwithstanding hauc his duties, and if authority- 
fee not to his reformation, God that threatneth idle fhepherds 
will call him to account for his infidelity. If any man for this 
{hall neglecTtp pay tythes, or doe it deceitfully, God will call' 
him to account, feeing that the MiniiTer is his fteward, and 
though he be bad,it will not excufe this robbing of his maftcr. 

If it be furthcr-demandedjwhether all Minirtcrs bee meant 
in generall, and are equally to bec^henoured by particular 
people? 

lanfwer, All Minirtcrs in generally for the height of their 
calling, are to be honoured of all people, whether their ownc 
flocke, orrtrangers; but there is a more fpeciall, and proper 
honour due from the people to their owne Paftor : for fo it )s 
written ; Obferpte thofe that labour amotjgfi you, and haue them, 
mfwanlar lov.e: and good reafon, feeing that,a'though there be 
othor labourers alfo, yet bee laboureth to feed his flocke, to 
watch for thefe foulcs. Whence it appeareth, how farrc they 
arc, that extoll [hangers, and oftentimes more vnworthy 
onesj God knoweth, than their ownc Minifter by many de- J 
grees ; that prcferre Readers of Le&ures in their ownc to wnes, \ 
or elfewhere, before their owne proper painefull Pastor, and 
cucn young new vpftart Gurates> before the graue and learned 
Rectors of the Church. 

Superiours in place are-eldcrs, and ancient pcrfo ns : thedu- 
tic towards whom, is for younger pcrfons to rife vp v.ito 
therr^ j 



Elders, Mtrritdferfons. 



3" 



Lcuir.19 31. 



3 
Hebr, 14. 4. 



4 

Honour due to 
the rich. 



them, and giucthem reuerence, according to that ; Thou (halt 
rifevp before the hoare-head, and honour theperfon of the old 
man : and cuen of the beft and greateft younger mcn,the poo- 
reft and rneaneft ancients arc to bee vfed with refpeci: for their 
gray haires. 

Superiours in place arc married perfons, whofe cftate is 
honourable, according to that faying of the Apoftie, Marri- 
age 16 honourable amongjl all men an dthe bedvndefiled. The ho- 
nourdueto'them, isforfinglc perfons of like quality, togiue 
place vnto them, as it is euery where vfuall amongft vs, 
which is a ciuill and commendable curtome. Superiours in 
fortunes, are either Noblemen by birth, oraduancement, or 
elfe rich and wealthy perfons, which diftribute and giue 
of their goods vnto the poore, as hath beene already faid of 
lob: they arc to bee rcuercnccd of the poore, towards whom 
they are Gods Rewards. So that it is a fault to bee reformed 
in the poore, that need thehclpeofalmes, if they bceirreue- 
rcnt towards them, that arc both able and willing to beftow 
almcsonthem. 

Now becaufe much hath been fpoken of reuerence towards -parts of rcut~ 
I fuperiours, I haue thought it not amiife to fct downe more 
! particularly the parts of this reuerence. The flrft is, to rife 
vp vnto thcm,according as bath beene already faid, Thou /halt 
rife vp before the hoare-headed : So children arc to rife vp be- 
fore their parents, fchollers before their mailers, common 
people before Magiftrates, feruants before their mailers, and 
all inferiours before their fuperiours. The fccond,is togoe 
to meet them, when they arc comming towards vs, as <>Abra- 
ham is laid to haue gone to meet the men that came towards 
him, and Salomon to meet his mother Bathjheba, when fhee 
camevntohim, asafutor. The third is, to bow the knee vnto 
them, zsisfbrahaw isalfo noted to haue done towards the 
fame men. The fourth is, to Hand by them, whilcft they fit, 
as Abraham alfodid, and all the people ftood about Ulfofes, 
whileft he fate to iudge them. 

The fifth is, to giucthem the chiefe feat, and ourfcluesto 
take the loweft, as the brethren of Jofcph did fit cucricone 
according to his fenioritie, and as the Lord commandcth, 
[ Y 4 when 



<-tnce. 



Leuic*X£ji. 



Gen. ? 8.1. 



1 King.i 19. 



Exod.18. 



Gen. 43- 



LuVc 14. 10. 
lob $1^,7. 
A&* 24.10* 



1 S*m.i.i4. 
iPet.5.7. 



Gcn.9. 



( M&woitby of 
I humurby iter. 

Udu. 



i Xing. 10. 
Aa.1b.i4. 



7he fifth Cemm&ndemtM. 



when thou art bidden to a feaft to take the lovveft place. The 
fixth, istobeiilcntbeforc them, whileft they hauc fpoken: 
thus Elihn, one of lobs friends, held his peace, becauie he was 
young, whileft the ancient of dayes fpak:. The fcuenth is, to 
oe filent in Courts, and places of Judgement, vntill wee be 
bidden to fpeake : thus 'faul being before /W/.vaccufcd of the 
Tewes, was filent, till the Goucmour bade him anfwer for 
himfelfc; and it is want of good manners in thofe, that take 
more libcrtie before Iudges and Iuiticcs, vnlefle apparant 
wrong be offered vnto them. The eighth is, to giue euery 
one his iuj/t title : as Hannah when fhee was blamed by Ely^ 
asa drunkard, / am no* drunken (my Lord) faith iTtcc ; and as 
I Sdjvw'reucrcnced her husband, and called him Lord, or by a 
. title of reuerence. The ninth is, to-order all our fpeechesand. 
1 geltures ib, as :har we pafTe not the bounds of reuerence ; for 
j whatauaileth it, tliough. thou bow the knee, and gkfa titles, if 
j thou (come or deride him in vnrcemely fpeeches,or behauiour, 
; as Chamthn curfed fon,againlt his father Noah. The tenth is, 
j tovneouerthe head before Si.penours, and to fraud vncoue- 
I red, if the qualitie of the perron doth fo require. And asthcie 
; be the parts of reuerence due to Superiours, and they that wil- 
fully offend hcrcitijdoe not only pafTe good manncrs,but iinnc 
againftGods Law. 

Hauing hitherto Ipokcn of fuch, as arc to be honoured for 
ihcir authorise, or place : it folio wc:h now to be fpoken of all-" 
others, which arc to haue any honour done vnto thcm,for any 
dignitic, or worth appearing in them. 

.And thelcare,firft,inen worthy by learning and knowledge, 
or.-by any other excellent qualitie in them. 7 hus King Salomon 
was honoured of all theKings round about, fo that many fent 
him prcfents, and many came from farre to fee him. The ho- 
nour due to fuch, is highly to eltcemeof them, topraifc them j 
according to their worth, and to prcferrc their acquaintance, 1 
and friendf hip. After this manner did the Queen of the South, 
honour Salomon {ot his wifdomer and Luke, Af ottos for hisclo- I 
quence and power in the Scriptures : and Paul, 7»^,and the 
3rethren lent to Corinth for their holinc (Ic, and intcgritic, cal- 
ling them the glory of the Church of God. 

2 There 



V 



The dntie of the fifth Cemrnxn dement , 



3'3 



— i 



Pbu.2.5. 



Rom.ia.io, 



iPet.f.14. 



ilohnio. 



iPtc.3.7. 



2 There is a kindc of worth alfo in men, cuen for this, bc- 
cau(c rhcy are Christians, and we arc all members one of ano- 
ther : for which caufecucry man is, firft,toertceme another 
better than himfelfe : becaufe other men arc notfo vnworthy 
in our knowledge as weourfclues. 2 In giuing honour, wee 
muftgoconc before another, and not in taking, fuch fhould 
our humility be. 5 As wee meet one another in the way, gi- 
uing due falutations,this was often prefcribed to the firft thri- 
ft ians : as by Peter , Greet yec one another with thekjffe of lone. 
And by Taul, R0m.16.16.1sc. prouided alwayes, that if any 
wcreknownean cnemictoihe truth, they mould no: bid him, 
God fpeed^ Not that there is danger in ialuting Grangers, in a 
ChriitianCommon-vv'ealth,whcrcallarciLipporedChri(tians, 
asfome kaue foolifldy thought, but if any beknowne to be 
Chxiits enemic. 

3 There is alio a kindc of worth, becaufe of Gods ordi- 
nance. Thus men are to giuc honour to women, as to the wea- 
ker veflcls, andnot for their weaknefle to defpife them, and to 
thinke them vnworthy of all refpee'r, becaufe that howfoeuer 
the woman is weaker than the man, yet fhee is alfo the childc 
of God, and an inftrument of much good in the Church. The 
honour therefore due to them is the like to that, which hath j 
beenefaid towards man in the like cafes. And thus much of 1 
the honour^ommanded here. Now we arc to fpeake of the I 
duties of peribns honoured, which ( as is contained in the an- 
fwer ) is ro walke worthy- the honour due vino them from in- 
feriours. 

And firft to begin with nacurall Parents: Their dutie to- j x . 
wards their children, is firft to giuc them goodeducatron, as j Tbeditieof Pa- 
tents orvaids 
children. 

nr(t principles, and command them to doe accordingly, as Fa- 
ther Mhmami of whom the Lord faith, I l^.ow Abraham, that 
he will command h is fon^es^and his i:ox/ho/d after him,that the: 
heepe the way of the Lord : as the vcitcli is firft feaibned, it will 



fauourlong after. 



2 Difcrectly to chaftizethem for their faults, whilst they 
are young; according to that, V/ee hatte kadtke fathers of onr 

bodies, 



Ephcf.6.4. 

Gen. 18. J?. 



2 D.'/tic, 
Hclv.ir* 



3 1 4 



3 Dfttt'e. 
Ephef.^.4» 

4 Dutie, 



Gcn.2j. 



i Cor. 7. 
5 'Dutie, 



G:n.49< 



The fifth CcmmAndement. 



bodies, which corrected vs. And, He thatjparefh the rod, faith 
Salomon, marreth the childe. They arc now young and tender 
plants, and may eafilybecfet to rights, deferrc till they bee 
grownc, and then, as £//>/ children, they will be incorrigible, 
and accurledofGod. 

3 Not to exceed in g'ming correction, but tempering the vi- 
negar of fharpe correction, with the oyle of gentle exhortati- 
on, lb that they bee not prouoked (as the Apoftlc faith) vnto 
wrath : For, too harm vfagc is fo farre from amending them, 
as that it doth obdurate and harden themlike vnto the Smiths 
Anuill, with continuall beating vpon it. 

4 Toprouide like good parents forthem, both food, ray- 
ment, and the like, and in time conuenient fit marri?ges, and 
if ability will feruc, fome compctencie of Huing. For itdif- 
hearteneth a child much, to fee his father fpend all vpon va- 
nity, and without all prouidence for his children; or when 
they doe their duty,and earnefomething with their labour, to 
haue it taken from them, and to bee^left without comfort. 
Good parents haue beene cucrmore prouident, as ^Abraham, 
who left Ifaac his inheritance ; and gaue fo much as was fit-to 
his other children. Ruthsvery mother in law, wascarefullto 
prouide for her a good husband, and this is commended to all 
Parents by Saint Paul, 

5 To beare an equall affection towards their child ren,vn- 
lefle there be inequality of defert : otherwife it breedcth en- 
uy amongft brethren, and vndutifulncffc to Parents. Thus 
was it amongft Jacobs children, who fought the ouerthrow 
oflofeph, for his fathers too much cockering him : and this 
was a fault inold Ifaac, ashee knew afterwards, placing his 
affection moft vpon Efau. Parents muft take heed therefore 
that they prcferre not the eldeft fo, giuing him all, as that they 
leaue nothing for the reft; nor yet the younger, depriuing 
the eldeft without iuft caufe, of his due : for either way, 
there is a breach of naturall duty. What is a iuft caufe of 
dif-hcriting the eldeft, wee may lec in Jacobs hft will, where 
Reuben t\\Q eldeft is put befides his right for inceft, 2nd Sime- 
on and Lwforbloud-fticd. So that no deformity, or defect, 
but oncly finnc, which putteth out of Gods fauour, ought to 

put 



Duties of Parents, Mafitrs, Magijlrates. 

put any bettdes this right. Laftly, tobegraue, fobcr, honeft 
and holy, and in all things to giue the example of a father, that 
is, ofone in Gods ftead vnto his children: for it is a vaine thing 
in parents, to forbid their children lying, fwearing, drinking, 
and to be lyars, drunkards, and fwcarers themfelues, tobidde 
thcin feare God and feme him,- and to be prophane themfelues. 
Rather as loft ah\ thou mutt be 'the firttandchiefeinallgood- 
neffe, faying, /, and my houfhold wilt ferue tht Lord. Otherwife 
that (harpc icntcncebeiongerh to thee j Thou that fay efl a man 
ffcwld notftealc % dot ft thou ft sale, crc . ? 

Matters doe alfo owe a dutic vnto their feruants, as being 

fathers of their families : They, mult teach them alfo, and 

comtrfand them to'feare the Lord, as t/fbraham-his houfhold, 

2 Not be too harfh cowards then, by ouer-correcting, by 

churlifh vlage, by too fore labouring them : but to vfcthem, 

asthofethat remember, that they alfo haue a Matter in Hea- 

ucn : according to that, Tee maftcrs, doe vnto your [truants that 

u tuft and equaU. There mutt be. difcrecion therefore vfed in 

corrections. Sinnes againtt God 5 are more feuercly to be puni- 

ttied,than againtt themfelues ; if they be often, more; iffel- 

deme, leflc; ir obttinatcly,orofpurpoie,morc;ifby infirmity, 

j lefle. And for labour, they miittremcmbcr, tint the rightc- 

| ousman is mercifull to hisbcatt, much more to his ferunnt. 

j 5 They nuitt duly rccompcnce their labour with rltmainte- 

^nanceand wages; for thcreisa cry againtt thofe thatkeepe 

; back their wages, which commeth vp to hcancn for vengeance, 

I 4 They mutt not defpife their good counfcil, ifthcycan ad- 

uife them well at anytime, but follow it, as J^iaman did his 

leruants rand lob acknouledgcth of himfcife, faying, Iflkane 

delffedthe iudgement ofmjfefkant^tndmj mapd M wh eft they did 

com end with me. For what auaileth ir for a ieruantto bend ins 

mindefor his matters good, if his aduicf bee newer heard. It 

had beene better for .the Leuiteinnis traucll, if hee had heard 

! his fcruant counfeilirg him, hee had efcaped a great, danger, 

which he doing contrary fell into, >. 

Kings,princes,and all magittratcs,do o we a duty to their fab-r 
iccts, & to the common pcoplc y which is to dcale iuttly & tru* 
ly with them, to be couragious to maintaine the right, and ttv 

hate 



315 



IoCi4. 
Rom.i.17; 

7 hi duty ef Wa- 
fers towards 
feruants. 
Gvn.i8ri$. 



C0I.41. 



lames 5; 4, 



Io!) s J.T^i 



T lu dktie if 
kritifdtifiilh 

nils. 



3 l« 



Efoy u\6. 

Deur. 17.19. 



The diitk of Mi- 
n:(tcrs to p:ofte. 
1 lim 4. 1. 
Ezcch.3.17. 



Th fifth Commnnicment, 



1 Pet. j. J. 
Vctfe 5. 



Ephef.i. 
iThefT.it. 

Efhcf.rf. x«. 

VittkofHuf- 
btnditttbiir 
Wwis. 

cEphcf.f.3°- 
1C0r.i4.34* 
iPec.3.7. 
1 Cor.73. 



7bediHyofAcb> 
tomrd tbt poorc 
1 Tina.*. 17. 



hare couetoufnciTe, as /W/.'rodid wifely counfell^/^j- to pre- 
uidc for, in fating Iudges ouer the peoplc,to iudgc the father- 
Icflc and widow, fupportir.g them in their tuft caufes ; not to 
lift vpthemfclues aboue their brethren, or prcfllng them too 
much with charges, asthc Lord commandeth to the Kings of 
Ifracl: to reward the gocd,and to pnnifh the cuill ,which is rhe 
maine caufe why he beareth the Sword, and hath the Scepter 
committed to him. . 

Miniftersowc a dutie to their people, which is publikcly 
to pray for them, and with them, to preach the Word viko 
them with diligence, in fcafon andout of fiafitr, to watch ouer 
them, as Ez^chiel is charged, to efpie their danger by reafon 
oftheir finncs, and to admonifhthem with all earncirnciTe, 
cuen as Watchmen doe, when the Citie is in danger by the 
enemies comming : to care for them, ftudyinghow belt to fur- 
ther their fa notification, as 4 7Vf?rexhorteth, Feedtheflocke of 
CI: rift that dependeth onyow, caring for it: not to domineerc, 
or tyrannically to rule ouer thcm,as it follow eth,7\^or as Lords 
j cuer Gods heritage, but that ye may be examples to the flocks And 
I laftly, in their priuate daily prayers, to commend them to the 
I Lord, as Paul profcfTcth that heed id for the Ephefians, and 
Thcfialonians, &c. and as the people arc alfo bound to pray 
forthcMinifter. 

Husbands owe a dutic to their wiucs,which is to louc them 
dcarcly, cuen as their owne flem,as Chrift loueth his Church, 
to teach them, if they would or ought to know any thing, to 
dwell with them as men of vnderltanding, andnottoliue fe- 
parate; and to keepe their bodies as proper and peculiar by a 
facredbandjtothem only,and not as their owne,toabufethcm 
with other women, or to deny them to their la wfull wife, as 
the wife is alfo bound to her husband. 

The rich owe a dutic towards the poorc, and fuch as be 
meaner, which is not to carry thcmfclues haughtily, and 
proudly towards them: for againft this the Apoitic giucth 
wartliflg;'ft*r/f0 rich men that they be not high-m-nded.Whcrc- 
forc , as meaner pcrmns giue them rcucrencc , (o let them 
be courteous to the poorcrt : and another dutic is to diftri- 
• butc of their goods vnto the poore, as it followcth in the 
) fame 



S inr.es agniejl the fifth Commindemtttt . 



3*7 



fame place. That they doe goo d, and be rich iKgoodwor^es, and j 
reidy to difirtbate and communicate : This if they doenot,they I 
arcfalie ftewards, and fhall be turned quite out of office, and 
haue their portion with Hypocrites. 7 If any bee learned, 
or exccileth in any faculty or Science, his duty is not to bee | 
itrange, and lifted vpin the right of his gifts, but to doc the 
nnrcgood, to feekcinall humility towinne the more glory 
to God. As Apollos is commended to hauc done, mightily a&.i3. 
confuting the lewes out of the Scriptures : and ^Paui that ' 
did ibmuch c.xcqM) became all things to all men that hee might 
winnefgrns. 

GjUffl. 89. What is here forbidden ? 

Anfw* All irreverence towards thofe that bee in p lace and ! 
Jptthcrity abcue vsyandchtirlijh behauiour in fetch, towards thofe \ 
: hs.it be of a low degree. 

E.vpU;-:. Before that we come to fpeake of the finncs, fome- '■ 
thing is hereto bee premifed. Wherefore is the duty of In- ! 
Iciiours onely cxpreffed in this Comrnandcmcnt, and not of j 
cMipcriours, ir all bee alike bound hereby? Anfew. The Couv 
mandcmciK indeed is herein lingular, and different from the 
red : but this omiifion doth notgiue any whit the more liber- 
ty to Superiours, becaufc Parents and Children, Matters and 
Scmants, &c. arc rehtiues ; (o that the duty of the one cannot 
befctdowne, but the duty of the other is by the rule of rela- 
tion vndciitood: nay, Superiours arc more taxed hereby, if 
rhey faileof their duty, as being of more vndcrftanding, and 
iuch as therefore mult more readily doc without any preffmg 
by cxpreffe words, feeing (which is alio a mcue fpeciall mo- 
tiue) they are as Gods towards others in Authority, in Maic- 
fty, HI Greatnc ffcj and in reuerend Antiquity. 

Oh how foulc a thing is it then in them, not to carry them- 
feiues accordingly ? if it be a fault in Infenours, in any thing 
to neglect their duty,, much more are they faulty in negle- 
cting theirs : bccaulc they doc not onely negleit their duty, 
which they ought to dec, but being fo ih'ongly bound, by 
Gods beneficence towards them, and it being prcfumed fo 
farreof their rcadinciTe on. Gods part, for this honour giuen 

vnto 



3"i8 



T>if9bedicmc. 



Dcut. 17,10, 

11)12. 



Rom.13.2, 



The fifth Cemm&ndtment. 



vnto them, that (as though meere confcicncc would not fuffer 
them to be fo fouly negligent) hee makcth no mention of that, 
which they ought to doe. 

Touching the finncs againlt this Commandement, they 
are of two forts, as the duties were. 1 Of Inferiours. 2 Of 
Superiours. The finne of Inferiours is irrcuerencc, that is to be 
without the a wefull regard, which ought to be towards Su- 
periours, and it may be referred to thefe heads. 

1 Difobedience and refufingto doe, and to be ruled : thus 
ftubborne and vnruly children and (eruants finne greatly, and 
ftubborne people that will notyceldto follow the directions 
of Minifters : they were by Gods cenfure all fubic£t to the 
fame molt fcarefull putrifhment: viz£ to be ftoncdto death. 
For it was the plainc Law of God touching children. See be- 
fore in their duties to parents; Df#f.2i.i8. And for people, 
it was commanded, Thou ft> alt doc ace or din gto all , that they, 
that is, the Pricfts and Leuites, teach thee : ^According to the 
Law^that they teach thee thou jhalt not decline •, neither to the 
right hand, nor to the left : And that man that will doeprefnmp-. 
tKGttJlj,not harkeningto theTrieftifhall die* Thus people, that 
obey notthewholfomelawesof the Magiftrates, finne great- 
ly ; and if any refulc to be ordered by them, they refill the or- 
dinance of God, and are lpccially thrcatned, that theyfhallre- 
ceiucto themfe lues condemnation. 

Qtieft. Is it a finne then in any thing to doe contrary to 
the Kings La wcs,for examples fake, to cat flefti in Lent,or vp- 
onFridayes? 

zAnfw. If the intent of this Law were, that euery one 
fliould vfc this abftinence without exception, k were a finne 
todifobey, vnlcfle neceflitic didcompell: but the chiefepo- 
litike intent being, that Fiflier-men might haue vtterance 
for their fifh, and fo be encouraged for the good of the Com- 
mon-wealth, as the title of that Law fheweth,and that young 
tilings might in Lent be preferucd and not (pent before they 
come to lbmc age and greatnefle ; if this be obferued, and 
the Law be not purpofcly crofted, 1 take it that it is no finne 
of difobedience againft the higher powers, in regard of the 
ciuill and political! prohibition: and the like is to be thought 



Sinnes againfi the fifth Cdmrnandement. 



3*5> 



of all other Statute-lawcs, their intent and fcope muft bee du- 
ly, by all good fubie&s obferucd. 

Qucfl. Is it a finne for children to difobcy their parents, by 
dcuoting themiclues in their youth to any religious courfc, I 
or order, or without, or contrary to their liking } 

Axfw. Yea doubtlefle, for God hath taken order, that fuch j Numb. 3d. 
a vow, as vnla wfull, fhould be counted of no force. It is there- | Macih. 15. 4, 
fore meerely Pharifaicall in the Romanics, that in this cafe al- 
low, nay commend ,difobedicncc of young and ignorant chil- 
dren, in dcuoting thcmfelues to any monaiticall order,though 
to the great offence of parents. 

2 Fraudulent and. deccitfell obedience : Thus feruants 
mine, when they obey, and vfe diligence in their matters fight, Veceitfulaejfe. 
butarcilothfulland negligent behind e their backs^hey robbe 
and (kale from them*, taking-meat, drinke, and wages to doe 
their worke with diligence, but contrariwifc neglect it, 3nd 
prefcrre their ownc eaie;they can hauc but cold comfort,when- 
they lookc to the great Lord of all, Chrifl lefts, that fecth all 
their floth and deceit. . 

3 Dendiiigan. 1 [lofting- at Superiours, zsHammockcd at 
his £1 the r'NJ <:**.', for which he was accurfed in himielfc, and 
p Iterity. This is a common vice in wayward youth, when 
they are; taught any thing that is good, or admonifhed of 
their vanity, it not openly, which they dare not, yet in heart 
they mode at the admonitions of Parents, Mailers, and Mini-. 
ftcrs.But £cc what a. curfe of God is out againftthem, The eye* 
that mockcih hi* father, and dejpifeth the inflrstilioti of his ?no- 
therjetthe Rauensofihe vtfLeyyickJt out, andthc young Bugles 
eat />..This irrcucrent fcoffing neuer efcaped Gods punifli- 
ing hand. The children that mocked Ehjha, calling him Bald- 
pate,, were fuddenly torne in pceces by Beares to two and j 
forty cfi.hcm.The Ephraimites that mocked Ifhtah, and his I 
Gilcaditcs, calling them runnagatcs of Ephraim, were Hainc I 
to two and forty tnoufands.A 7 ^/^y?p with his Ammonites,that ; 1 Sam.ii 
mocked at the conditions of peace offered by the men of J#+ 
beJbGtiead, laying, That if they might put out cuerymr,ns 
right eye, and bring that fhame vpon Ifracl, they fhould hauc ! 
peace, were all flame and fcattered, fo as that not two ol'them 

were ! 



3 

Gcntf.9. 

V ending Supt- 
riours. 



Prou 37.^7. 



3* 



7 he fifth Commnndement. 



I Culftyg Sfycri- 
KxodxA.?8. 



Numb. 23. 



Ton truth cbccl'h 
ewe to Superi- 
ors* 



A&4.19. 



M'u'ificYsfu- 

jj. ended may not 
peuh* 



were left together. And what fearefullend the Icwr scame to | 
that mocked at Chrift, and the holy Apoftles, wee ail know, i 
Fcare therefore to fcorTc at any good man, but much more at i 
fuch as thououghtelt to rencrencc for his place and rmi&ton, I 
4 Curfing and backbiting Superiors, He that cur feth father 
or mother, jhalldie the death. And the Lord cxprcfly comman- j 
&Q.t\\\Thoy. Jhalt r.ol railevfonthe Ittdgcxorfpeal^cHiiloftL-eRH- I 
let of 'the pcop/e. Thus therefore children, fcruanis, people, tnar 
letlooie their tonpucs ajrninft their ooucmours, to curie and j 
raiie vpon them, take the right way to bring Gods curfc vpon 
themfducs. Balaams cafe (hall beeeafier at iht ialt day, than 
theirs, for he durft not curfe, where God forbad him. 

$ Irreuerentgcflures towards Superiuorsin any particular, 
mentioned befbieinthcduty. 

Now,as this Law is broken by detracting, and taking away 
from the reuerence of Superiours,fo there is a iinnc in ouer-rc- 
ucrencii gthem. 

1 If obedience be abfolutc without refpedt to Gods wilhfor 
there we muft fay with the Apoftlc ; We mnft rather obey God 
thanmex. If parents,or matters bid thee lye,fteaic,worke vpon 
the Sabbath, or the like, fortheir gaine, thou muft in all mo- 
deftydeny fo to doe: If Kings and Rulers command Idolatry, 
Supcrftition or Heretic, obey not, left efcaping their hands, 
thou fall into the hands of the Lord. 

J2ueft. Whether is a Miniftcr of Gods word being forbid- 
den to preach by the Magiftrate, to forbearc to execute this 
his office of preaching, iceing the Apoftle did not though 
ftraightly charged ? 

esfnfw. The ordinary Miniftcrs of thefe times, are bound in 
j this cafe to obey the Magiftrate, as touching the publike exe- 
I cution of their office; becaufe, that howfoeuerthey hauean 
j inward calling from God, yet their outward, to the publike 
I place is from man, or by man, and may againe be taken away 
by man : but it was not io with the Apoftlcs, who as the other 
Minilkrs ofthofe times, were immediatly and extraordinarily 
fer a workc by God onely. The only preaching that they may 
now in thiscafcexcrcife,isby way of conference and exhorta- 
tion in priuate, prouided alwaies,that it be notcontrary,but ns 

the 



Sitwcs tgtinjt the fifth Command 'went. 



1*1 



the Law doth allow : o:hcrwife the power is refitted. Here 
wc may fee what the Anabaptiltsaic, that are enemies to an- 
! thority,^. eucn a fynagogue of fantaftick brain-fi:ke foules, 
i enemies to Gods ordinance : and fo arc many other humorous 
{people of thefe times, who though in word they acknow- 
ledge the higher powers, yet in practice they doe not, feeing 
all their opinions and practices in matter of religion, are (till 
to difgrace authority, and goucrnment hereby cftabliflicd, 
both Ciuill and Ecclcfiafticall. 1 know that many of them 
are zealous peifons, but they are zealous, as the ApofUcfaith 
to the Galathians, amifle. Oh that r hey would weigh, that 
next vnto zeale towards God, is zealc to Gods Vicc-Gercnts, 
and where they are ill fpoken of, and defpifed in the heart (as 
it Is, where their wayes of goucrnment are impugned) there 
canhardlybc right zeale towards God, it being a marke of 
fjch as preordained to damnation, to dejf if e government, and 
to fa ca\?e erttiUfthofe that be in authority* 

Secondly, fuperioursareoucr-reuerenced byafcribingtoo 
much vnto them,and extolling them too highly j as the people 
arc noted to haue done to Herod, faying, 1 he voice of God, and 
not of man, whereat the Lord was fo diipleafed . that he (truck c 
him with an horrible death : and as the Popes flatterers extoll 
him, calling him, alterum DeHtninterri* : another God vpon 
earth ; and Bominum Deumpafam, the Lord God the Pope : 
with other the like blafphemous appellations. 

Thirdly,by making them abfolute pattemes to be followed 
in all things: for it is no excufefor people liuing in finne, to 
fay they follow their Minifter, or for children to follow pa- 
rents, or fubiecls their Princes: for examples of the greateft 
i are no further to be followed, but as they follow Cnrift, as 
■ Ptftf/fpcaketh of himfelfe ; FsJkrv meeas I follow fhrijl hftu. 
Theblindeguide, andheethatTollowcth him, fhall both fall 
into the ditch. 

Fourthly, by prepolterous obferuancc towards them in the 

Congregation, which is, when wee rii> vp to great peifons, 

being in the vety ad of Godsworfhip; thisisabfurd, and as 

1 much as ifwee ihould fay, By tny leaue, Lord, a little, here 

cornrneth a greater than thou; for why elfc doit thou rifc,if he 

* Z be 



IuJc,rcrfe&. 



Attn: 



i Cor. 1 1. 1, 



321 



1 he fifth Cemmindement* 



Acts id 



2 Sam. 14.1^. 



Q*eft. 

Anfrr. 
Xjite'.ingto attp 



be greateft, and raoft worthy, whom thou doft now worfhip? 
Wherefore looke not for; nay, fuffer not this abfurd honour 
to be done vnto you, ye great Pcrfons, Parents, and Matters, 
vnieffc ye would part (takes with God, yea, be better accoun- 
ted of, whileft men rife off their knees to God, to bow vnto 
you. 

5 By our humble proftrating the body vnto them, as vn- 
to God : Saint Peter forbad this vnto Cornelius, and the An- 
eels railed vp Daniel, and S. lohn prohibiting this kindc of 
reuerenccto be done by onefellow-fcruant to another. This 
gefturc where it proccedeth from religious humiliation and 
worfhip, corometh very neere the brinks of open Idolatry, 
and cannot bucincurre that reprehenfion, Takehecdthondoefl 
it rot. But in ciuill worfhip performed to Kings, I dare not. 
condemne the lowcft probations, whereas I fee in the Scrip- 
ture, that fuch gefturcs were vfually exhibited to the moft pi- 
ous Kings : So loab to Dauid,fcllts the ground on his face, and 
bowed bins felfe* Yet could I wifh, that Chriftian Princes in 
their piety, and by their authority, would ena£t a difference 
bctwecnethcilgnesof reuerence, yecldable to the heauenly 
and the earthly Maiefty, that there might be fome outward, 
as well as inward,adoring gefture appropriated to Gods wor- 
fhip vtteriy vncommunicablc to any movtallm:in,though bea- 
ring the Image of God, and excrcifing a Vice-Gcrency of -hrs 
Soueraignty. 

What is tobee thought of childrcns kneeling to their Pa- 
rents morning and euening, to aske their blcfling ? 

I take it, that this cuftome is lawfull, and grounded vpon 
this Comma ndement, Honour thy father and mo: her, that they 
may prolong thy daies, that is, by their blefTmg, which in god- 
ly parents hath euer been accented a facred thing. Therefore 
Ifiac would guie his blcllmg to his fonne Efau before his 
death, wAlacob to his children and the children of fofeph, 
which exampies,thoughthcy were extraordinary^ asfarrcas 
they were fpcciall prophecies, yet they fhew itto bee a very 
ancient and laudable eultome, and of excel lent vfe, for chil- 
dren to aske, and parents to giue their blclfing vnto them, 
bccauie, as their curfchathahvaics bcenc ominous to wicked 

'. chi'drcn. 



Parts of reuercnte. 



children, and difobcdient, that is, fuch as hath beenc fol- 
lowed with Gods curfe: fo their blcfTinghath beeneaulpi- 
cious,that is, fuch as hath beene followed with Gods bleiTing 
vpon good children, and obedient. And the like is to bee 
thought of the blefling of fpirituall Parents, that it hath ver- 
tue by Gods ordinance annexed vnto it, and therefore is not 
to be neglected, but reucrentlyto bereceiued, before that we 
depart the congregation. For kneeling vnto parents, and vn- 
to Princes, if it be but as vnto men, it is aslawfullasany o- 
ther low bowing vnto them: for nothingcan be preffed againft 
the one, but it alike impugneth the other: ifitbeotherwife 
intended by way of religious adoration (as fome Heathen 
Emperours haue taken vpon them the honour of god*) it is 
Idolatrous* 

And hitherto of then" ni:es of Inferiours. Superiours finne 
againft this Commandement by too much aufterity and rigor, 
or by too much rcmiiTeneflc. Their finne maybe referred to 
thefe heads: i Cruelty, and threatning: for this is moft vn- 
iuft, and vnequall for thercuerenceand fcruice, which fcr- 
uants and children doe to their Parents ar.d Matters: where- 
fore it is forbidden; Tee mafiers doe the fame things to them, 
fatting avoay threatning, knowing- that euen your Aiafter is in 
Heaven, andthere is no rejfeel of per f on s with him* Thou doeft 
rather reprei'ent the Deuill (who ttriketh feare into men and 
terror) in thus doing, than God, whole Image thou ihouldeft 
beare. 

2 Denying them things conuenienc, meat, drinke, cloth, 
retting time, and recreation, which may bee fuflRcicnt. Here 
is Mammon ferucd indeed, whiift to get wealth thou dealcft 
fovnworthily with thy family, cucn wringing it ou: of their 
flcfh, and ipirits, which thoj| doeft thus pinch, and beat 
downe,that they cannot be fo ieruiceable to Church or Com- 
mon-wealth. They fhall cry againft thee to Heaucn, and 
thcircryffiali be heard : if being weary of their hues, through 
j thy hard vlage, they (hall doeanymiichicfe tothemfeluesor 
(others, or runnc head-long into any forlornc courfe through 
: griefe and defpaire, thou art guilty of their finne, becaufe thou 
' haft driuen them to it. 
I Z 2 _______ 3 **-odi- 



3*3 



| The ft fines of 
Sapcroxrs, 



Ephcf. £.?, 






1H 



I Tim.j.8. 



7 he fifth Comm.tndement. 



i Sam.ii. 
PfcUoM. 

^Sa^n,l4.>J. 



1 Cor.^.15. 



^ Prodigally wafting all, or moft part of thy eftate, 
without any prouidencc for pofterity, or care to reward 
the extraordinarie paines of thy houfhold fcrumts : If 
there be? any that proxtdeth not far his orvne, and ramely for 
them of his houJlold,hee denyeth the faith, and is r*o T fe than an 
Infidell. 

4 Neglecting the good education of youth, through the 
want of teaching, or praying for them, and inuring them to 
good duties, and by letting pafle grofle finnes, and diforder 
without due correction. Heauy will their account be for this 
at the laft day, when they (lull fee lofonak y Abraham,Slkat<a> 
Hannah, and all good Gouernours fitting downc in the Kin^- 
dome of God, and thcmlelues fhut out of doores. 

5 Lenity, and remifnefle in Princes, and fet Magiftrarcs 
fparing finnes, that muft ncceflfarily becpunifhed, and to the 
incouragcmcntofM ale factors. 

6 Tyranny, exercifing their ownc pleafure vpon their 
fubiecte, without all reipect of equity and right. Contrari- 
wile did the good Tudge Samuel, 3nd David the King, after 
that he was well fchooled, witnefie that which he profefTcth, 
faying, / 'wtllfing of 'mercy and indgement. And fo fcrupulous 
was he, that he would not take of gift, much lclTe by violence, 
the thre filing ftoorc of tsfraumfo, but would buy it, to offer 
lacrificc there, although the Lord had commanded him to 
bu.ld an Altar in that place. 

7 Sloth and infidelity in MinKters, whofe ealling is to 
labour, vvhohauc hire to labour, and whofe labour is to fo 
excellent an end : if then they bee loyecrers, if they bee {ccdi^ 
men of tares, woe is to them. The dfjbenftiion is committed to 
me. faith TahI, Wee is vriome then, if 1 preach not the Gofpell, 
A threefold woe then is vntotMm, that hauc not only the cal- 
ling, but the hire alio, and that double, and treble, if they 
vfe not diligence, as is fomctimc feencto the fcandall of the 
Miniftery. 

8 A vicious lift in all persons of note, and qualitie, whe- 
ther they be Migiftrates,Mini(ters, Matters, ancient, learned, 
or of any excellency any way : they doe not only finneinthe 
breach of Gods Law, but m giuing example to inferiourper- 



Sinnes agawfl the fifth Comman dement . 



fons, to that they pull vpon them the burthen of their fimics 
alfo: and becaufc many are ready to follow them, more than 
men of meaner condition, they make their cftatc by h rre more 
fearefull than others, the finnes of multitudes, bcfides their 
ovvnc, lying at the doorc. Wherefore, when a gricucus fall is 
threatned to wicked Iudgcs, it is laid, Tec frail fall m one of the 
princes. The Kings of Ifracl that were wicked, are faid to hauc 
made Ifrael to mine, they are cucn the eldeft fonncs of Satan 
that be fuch, and therefore good rcafon that they fhould fliarc 
deeply in his inheritance. 

Queft.yo. Whence is the rcafon of this Com- 
mandemenr taken? 

Anfw. From the promife of long lifs, if Godples.fi not to pre- 
sent vs with the blcffwg of et email life, 

Explarr. The promife Jicre annexed may bee alfo read ; 
That they may prolong thy day es. Not, that Parents haue any 
power fo to doc in themfehies, but partly keeping them from 
many dangers which they are ready to runric into, to the 
fhortning of their daics, butarepreucnted, whileft they obe- 
diently follow their graue and godly counfell, and partly blcf- 
(lngthemby vertue of Gods ordinance with fuch efficacy, as 
that this rcdoundeth to their great good, euen for the pro- 
longing of their happy and good eftate in this world. And in 
thisfenfeitisvfuallin the holy Scriptures, to afcribe that to 
the inftrument which is proper to God. 'Paul commending to 
Timothy, the ftudy and teaching of the Word of God,faith,/# 
fo doingjhou f?alt faue both thy felfe and others* And to the Co- 
rinthianshc faith,/ haue begottenyouvnto Chrift Iefits. There- 
fore of the rcafon then is thus. 

1 That is duly of all to be d«ne, by which they may Hue 
long and comfortably ; but the rule to be followed forthis, is, 
Hon our thy fat her andmother : Therefore all are to honour fa- 
ther and mother. 

2 Thou wilt honourthem gladly, by whom thy life may 
be prolonged, eipecially in weale; but fuch arc thy father and 
mother : therefore honour Father and Mother. 

Forxheiirlt of thefe : Life is fo fweet, that ail defire it, and 
_ 2 I moil, 



3 2 5 



Pfal.8».7« 



Tim, 4,1^ 



3 2tf 



7 he fifth Comm&ndemcnt. 



Oucft. I. 



How Pa/cnti 
f,rolo?ig tbeir 
chltlrm I ft. 



I Tim. $. 6. 



mo (l 5 though it be ioyncd with much bitterneffe, and forrow : 
but to Hue long well, all doc naturally moftcarncftly defire, 
Co that they would follow any rule, though very hard, for 
this : but all other rules are vaine, this only ette&uall,the Lord 
the grcatelt Phyfician telleth thee fo. Doe not therefore har- 
den thy felfe againftit, but bring downe thy rebellious na- 
ture, and become obedient feruants, children, and people of 
all forts. 

For the fecond : Euery Phyfician, whom experience tcach- 
ethto be a meanes of the health and long life of his patients, 
men will honour in the time of neceffity, fceking to them, 
and carefully following their directions, and hee thinkes him- 
felfeahappyman, that can cone tothebeft, neither will hee 
for any thing difpleafe him, though hee be fro ward, and hafty 
towards him, although his skill often faylcth him, and hee be, 
till that time, a very Granger vnto him: but thy parents are 
no (hangers, but fuch, as may challenge fbmcthing at thy 
hands,becaufe they haue bred > and brought thee vp with care 
and paines, and God giueth them this blefling to prolong 
thy dayes, and not to fa lie, if thou honour them. Foolifh 
then, and out of his wits is he, and worfethan a bruit beaft 
(which alwayesdoth that, which is naturall) whofbeuer gi- 
ueth not honour to his parents, according to the fcope of this 
commandement. 

But how is this promiie verified, feeing as well inch as ho- 
nour parents, and doe their duty, as the difobedient, doc often 
times die in the prime of their age: and the difobedient and 
vnruly doe often hue long? 

Firit, it is often verified to obedient children, when as they 
are kept thus in a temperate and honeftcourfc of life, thedifc- 
obedienLCommingtotheircudby furfets,or the gallows with 
{"hamc,in their very prime* 

2 It is alwayes verified, bccaufc obedient children liuc wefl, 
and in the feare of God ; and to hue well, is to Hue long, accor- 
ding to the prouci be ' r Bene viuere y bis v'mere eft, To line well^s 
to Uuc twice: and to liuc ill, isneuer to Hue, but to bee cuer 
dead,as S./'Wfpcakerh of wanton widdowes;^ 'hee that tineth 
tvpieafure, it dead, whilefiJhceliHcth : fo that, though the dif- 

obedient 



Rctftns gf the fifth Comm&ndcmtnt* i 

j obedient liue long, yet they haue not this bleffing of long 
life; the obedient and dutifullhaue it, though they liue not 
many yeares: for one clay is better than a thoufand of the 
rebellious, which is thecaufe that the Wife man makcth no 
reckoning of a finners life, though hee liue an hundred 
yeares. 

3 If it bee not verified for life here, yet it is more than 
made good by their taking hence, they receiuing for frailty, 
ftrength ; for bafcnefTe 3 glory ; for temporality, eternity. Who 
wil iay,that if the King promife any of his houfhold-feruants^ 
by name,one of his Guard ,a Pcntioncr or Porter, that he iliall 
cuerenioyhis place, and yetremoueth him tobee the Matter 
ofhisHorfc, hisTreafurcr,orChamberlainc, that he is not fo 
good as his word vnto him? and who can fay then, that the 
Lord of all, if hee promife a long life in this miierablc world, 
and yet remoueth to a Kingdomc euerlafting, that he is not 
true ofhis promife? 

Doth any man thinkc Enoch the leiTe blelTed, becaufe hee 
was taken away fomehundreths of yeares fooner than others? 
or doth he thinke it an vnhappinciTe in the good fonnc oflero- 
boam, for that he was taken away in his youth ? no more are 
they vnhappy, orleiTcblefled, but fo much the more, whom 
the Lord is pleaied to take away fiom the euils of this world 
to come, as faith the Prophet. 

Why doth the Lord rather promife long life to fuch as ho- 
nour father and mother, than any other blefling ? 

Firft,bccaufe life is fweet,and we are apt by nature to hear- 
ken to any thing to prolong life,but this is gencrall, and fitteth 
other Commandemcnts as well. 

2 Morcfpecially, becaufe children that honour Parents, 
may be faid in ibme fort to prolong their daies, throuoh that 
ioy wherewith they are affected when they doe well : for as 
forrow fhortneth thedaies, according to that of Father la- 
cob, Tee' [bull bring my gray head with forrow to the gratte ; 
fo ioy prolongeth them. Againe, by nourifhing them in their 
neceifity, they prolong their daics, euen as young (torkes, fo 
that itismoftequallwith the Lord, togiuethem thisrecom- 
pence in prolonging their daies : which alfois an argument 

Z4 of 



327 



E,ckr,8.u. 



1 King. [4. 
Efay f 7- *• 



Gcn.42.3P4 



3>8 



The [ixth Common dementi 



March. 5. 2: 



of force, tomouc to obedience, and to make them flic difobe- 
dience, feeing this is a death to their good parents, and they 
are like the viper herein, which,as is thought,is the death both 
of fire and dam in the breeding, and comming forth into the 
world. 

3 Becaufe the way to come to an eftate of honour, is gU 
uina honour,according to our proucrb, Qui nefcitparere.ncfcu 
infer Are, Beel^owethnot how to rule, that knowi 'th n >&t how to- 
obeyfirfi. Wherefore it is iufLwith God to cut off the difobe- 
dient, that they may not liucto honour, and to prolong the ; , 
life of the obedient, that they may come in their age to bee 
obeyed and honoured. 

£Ui;.fl. cm. Which is the fixch Commande 
menr, or the fecond of the fecond Tabic ? 

A nfw . Thokfhah doe r.o murthcr. 

[i^ie/L 91. Whar is here forbidden ? 

Anfw. Allmurthering of our fellies or others, 'and all appro- 
bation hereof, either by command, counfell, co?;fent, or conceal c- 
ment : fcoidh, all tniurious allions tending to the preiudicc of 
our neigj. hours life : thirdly, all raylwg and retitUng [fceches : 
fourthly, all martl-crous de-fires and affelhons of the heart, a6 
\ malt ce, hatred, and enn j : fifthly, all cruelty towards the crea- 
ture, which jheweth a murtherous mindc in y}. 

ExpUr. The Lord hailing prouided for the vpholding of 
ererymanin his eftate and condition, to preuent a confufi- 
onamongft the orders of men, procccdech here to take away 
particular abufes, which if they fhouid be, this order cannot 
Itand, and firft the moft horrible of all other, murther, the dc- 
fpoiling men of their Iiucs. Now, becaufe the Pharifccs er- 
red, when they retrained the finne here, to the outward and 
compleat act of murcher, our Sauiour Chrifl: rcprouing this 
their abfurd cleaning to the letter of the Text, I hauc more 
largely according to hisblellcd direction fet dovvnc, the finne 
againll this Commandcmcnt. It may well be referred to thefe 
fine heads. 

Firlr,a£tuall murther, which is either of our fellies, or of 

other 



Agvnft Murther. 



other men. i Thou fhaltnot murther thy fclfe, hovvfocucr 
thou art prcfted by temptations of pouerty, difgrace, or 
other heauy croiTcs, whereupon the Deuill is bufic about thee, 
and feckcth to driuc thee to this defperate fclfc-execution. 
Thou fhalt fcarc, and neuer yecld to lb horrible an a6r, what- 
foeuer becommeth of thee. And that thou mai(t the better 
beprcferued, becaufe the Deuill preuailcth again{t many in 
thefe dayes, and againftfome that hauc formerly had a care to 
doe well, 1 hauc ietdownc here the moft crYcctuall meancs of 
preferuationin all affaults. 

Firfr, take heed of all forerunners of thefc temptations, as 
of pride, and carrying a higher failc than thy eftate will beare : 
forwhenamancommeth thus to befpent, and mud ncccfla- 
rilycomedowne, and bee laid open to the world according 
tohismcanes, his proud heart cannot indurc to yeeld, if by 
any meancs hee may auoid this open debafement, whereupon 
Satan is ready, and biddcth him murther himfelfe : this is 
plainly to bee feenc in many examples in ourdaics. Another 
fore- runner of this, is fome notorious finne or finnes, which 
are committed in fecret, but the conference Will notfurTerto 
bccfccret,but accufcth for them, and then Satan laycth hold 
hereupon, prefYing the thrcatnings of the Law, and neuer cca- 
ieth till he hath driucn a man to the defperate making away of 
himfelfe. 

Thefc hideous finnes arc murther, adultery, penury, apo- 
ftacy, or back-fliding from the truth before imbraccd, and 
luchlike. A third, isgenerall fecurity, in matters of religion, 
from which when the eyes come to be opened, there arifcth an 
horrour and trouble in confcicncc, which the Deuill further 
prefleth to defperate felfe-murthcr. Wherefore leteucry man 
firft be carefull to auoid thefc waies. 

Let him pucon humility, lining rather in meaner fafhion 
than hee is worth : let him watch oner his hands and heart 
and tongue ngair.it murthcring, againR adultery, and vn- 
clcannelTe, againft 1 vine* and forfwearin^, and oucr his waves 
againft back-fliding: and let him in all his dealings kcepe a 
good confcicrcc. If thou (halt fay I feare not this temp- 
tation , I hope I fhall kcepc mee without this penfuie i 

careful- -, 



3*9 



FoierHKncrs of 
fc>.fc~mi,nbcr % 



JP 



Thefixth Commtndemens. 



ROHJ.?. 



i Labour for pa- 
tience* 



carcfulneiTe, far enough from it : here what the Apoftle faith 
Be not high-minded, but feare : confidcr that thou art a man 
and if a man, fubic<5t to the like paflions, as the mcaneft and 
worftofmen, if thou take not the better heed. It is nowik 
dome, to furfct the body, andthentofeckeaeure, neither is it 
wifdome, to let the enemy into the City, and then to fceke to 
driue him out againe. In like manner, it is no wifdome, but 
great folly, to put a mans felfc into the hazard of this defpera- 
tion, thinking then to be cured againe. 

Labour for patience in all crofles, according to the exam- 
ple of thy Mafter Chrift, if being a fcruant thou bee buffeted 
pinched with hunger,and hardly intreated ; or being a childe, 
art neglected of thy Parents, and difcouraged ; or being a fub- 
ie6t,thou art in danger through thy Princes difplcafurc ; con- 
fidcr not fo much the greatneflfe of thy crofTe, as the reward, 
ifthouhaue patience; confider the vanity of the moft excel- 
lent things in this world, the ftiortnefle of all crofles here, 
and the moft worthy partners which thou haft, both Chrift 
and all the holy Prophets and Apoftles, to whofe fbeiety it is 
ioytobeioyned. 

The want of this patience breedeth difcontent, and dif- 
content, with the Dcuils furtherance, dclpciation and mur- 
ther. 

3 Confider, if at any time thou beeft thus tempted, that 
tomurtheramansfelfe, is the moft vnnaturall finncthat can 
be in the world : and therefore (becaufe other meanes of pu- 
nifhmentis taken away) the Law doth brand the dcadcar- 
kaflfe with infamous burialJ. 

2 It is alfb the moft dangerous and vnrecouerable (ex- 
cept the finne againft the Holy Ghoft) for it fcldome giueth 
any time of repentance, and perhaps more feldome any pro- 
bability. Heethatdyeth thus, dyeth alas in Satans worke, 
and I feare mce in Satans hands. Yet I prefumenot to con- 
fine Gods extraordinary and boundlefle mercy, that can reach 
it fclfe forth inter font cm & font em, after voluntary head-long 
precipice. I deny not this to bee poffiblc. But O dreadful! 
triall of this ballancc, which in probability weigheth downe 
fo heauy on the other fide, as to prefle wretched man to hell, 

it 



Sinncsagtwjlthcfixth Commandment. 



it felfc ! DiftrefTed Brother,art thou tempted to this hcllifh and 
monftrous (innc ? Gather thy ftrength vntothee, fay, Auoid 
Satan; Ifthoutellme I (hall notwithftanding be faued, com- 
mending my foulc to God when I die,fay,Thou art a lyar, and 
the father of lyes : for the truth faith, If a righteous man tur- 
ned from hhs right eoufnejfc, and commit teth iniqnitte, in the fin 
•wherein he U fourd, he JhaHfrre/ji die. If hee tellcth thee that 
thou fhalt thus end thy forrowes, fay, Thou art herein aJyar 
alfo Satan, I (hall pafle thus rather from forrow to greater fur- 
row, from tcmporall woe to eternall, to be gnawed vpon by 
the worme that neucrdyeth, and to be burned with the fire 
that ncuergoeth out. 

If it be laid, there are fome that dye thus,to preferue vertue 
vnuiolate, as Lucret'ta to preferue herchaftitie, andccrtaine 
Matrons of Rome, of whom Saint sSfugufline writeth : and 
fome, that they may be glorious Martyrs, as the Donatiftsof 
old, holding that if they could procure death to themlelues^ 
they friould immediatly paffe to glory in heauen. 

They are ail in the fame dangerous and damnable plight; 
notwithstanding, without extraordinary, and euen miracu- 
lous repentance, they pcrifli, as guiltie of their owne death. 
Reade Saint oyfugufbine in the fame place, excellently fctting 
forth the vice of Lucretia, which by the Heathen was com- 
i mended for a vertue. 

2 Murthering of other men: This isvniuftly tofhedthe 
bloud of any man, by any meanes whatfocuer. Firft, I fay, it 
is an vniuft fhedding of bloud : becaufe there is a fheddingof 
bloud, that is nofinne, as of the bloud of creatures, which are 
giuen vnto man for meat, or which arc any way no y fome yii- 
tohim, contrary to the Tacian herefic, which denyed it to 
be Iawfull to kill any thing. Againc, there is afhedding of 
the bloud of man, which is no fmne, viz,, when it is done iuft- 
ly, by fuch peifonsasto whom it doth belong : and this is-by 
theMagiftratc, or at his appointment only, and that by iuft 
proceedings: for, Hee hear 'eth not the Snvrd in vaine, bnt t<s 
Cjods Minifter, to take vengeance on thofe that doe en ill. Audit 
is fo ncceiTary for them to put to death, where there is iuft and 
necelfarie caufe, as that if they fuarc. Gods curfe will follow : 

for 



33* 



Obie%. 2. 

Stlfc-murihcr to 
preferue vertHt 
wuiolate. 
Aui dcQuit. 
Da. 

Sol. 



Vniuflbhud- 



Rom. 13 4. 



Jtt*_ 

rumbb 3 V:3 



Tbefixtb Commin&emcntt 



Ioh. xi. r 5, 



Atfsio. 



1 Chron.20.1 5. 

Qneft. 

Anfw. 



Luk.3.14. 



for the Lord hath cxprcfly taught, that blond defleth the land, 
CT the Lin d cannot be clean fed of the blond that is /bed t her its but 
by thebloudofhim that fl: edit. And on the other n"de,if they put 
to death vniutfly through malice, or for any priuatercucnoe 
they are murthercrs : for ib far forth oneiy may they reucnee 
I by death, as they arc Cods MiniHers fcta vvorke by him. 
, Whence we may ice, that Heathen Kings, pcrfccutirothc 
; poorc Chriftians to the death, were murthercrs: and in like 
'manner arc fuch as bee in authority in the Church of Rome 
that doe diucifly murthcr the poorc people of God, by bur- 
jnmg, by the fword, and by cutting their throats in butcherly 
j manner, oncly for following a rightcr and more holy way, 
I than is allowed amongft them. Peter, of whole fuccciTJon 
; they brag lb much, durft not fo to haue turned his Matters 
j charge, Feed my Jheep, feed my lambs, mto killing them,thou<*h 
they had run out of the fold. He would not haue taken heart 
vpon fo fleighty a ground, Vp Peter, £///, and cat, as fome doe 
to iuftifie this killing of the poorc flieepc of Chrift;- nay, to 
I murthcr, or expofe to murthcr Gods anointed. Laftjy, there 
j is another iuft caule of fhedding blond : vt**. in lawfull and 
iuft wars, and in defence of a mans ownc life : for mil wars 
arecalledthe Lords battels, as lehofhaphat encouraging his 
men, faith, The battell is not yours, but Gods. 

But fome make doubt, whether it be lawfull for Chriftians 
to wage war. This is the fancy of the Anabapti(rs,whofe fol- 
lies are eafily refuted out of their ownc furies and outrages 
in Germany, where they that impugned lawfull war and Ma- 
giftracy, made vfe in their rebellions of that which them- 
ielucsdifauowed, namely the fword. And as for the vocation 
of a Souldier, furely Iohn Baptift when the fouldiers came vn- 
to him, demanding of him, tvhatfhallwe doe \ Did not anfwer 
them, that they mulr of neceflity caft off their fwords if they 
would be the feruants of God, but rather aduifed them to rc- 
maine frill the Military feruants o£C<efar, elfe what place can 
thofe precepts haue, c £oc violence to no man, neither acctife any 
falfly,& be content nitb your wages. Anotherfrenzyofthc fame 
fe<£r,dcnieth all vfe of the fword, at home in time of peace by 
way of ciuill iufticc, as if it were againft Chiiftian perfection 

to 



Ag&wfl Murther. 



to put any man to death by the hand of publike authentic, 
though forneuer fo gricuous a crime tending to the difTolu- 
t : on of humane fociety, and defacing the Image of God. Alas, 
frantike foules, that in hatred of Murder, maintaine Murder. 
Shall he that hath murdered oneman,befuffcred by furuiuing 
toembruc his hands with the guiltleflc blond of more? Our 
Sauiour himfelfc (whofe neerelt Diicipics thele Saintly inno- 
cents would feemc to bee) cxprefly pronounced this Law of 
Iufticc ; They that take the Sword fhall per ifh by the Sword ; that 
is, priuate auengcrs, that wring the Sword out of the Magi- 
ftratcs hand ,to vlurpe the vfc of it for their o wne pafTions/nui} 
expecl to fcelethc cd^c of it, and to be cut off by it. This pub- 
like rcuenge is fofarre from being a finne, that (as cuen now I 
flic wed) it is a nrcefTary duty in him that bcareth the Sword. If 
this Sword had no edge, or were not imployed vpon iu(t oc- 
casion, verily it were borne invaine. 

But the Apofllc Paul, fay they, fpeakcth of Heathen, not 
Chnftian Mngiftratcs. 

I anfwer, hefpeaketh of M^giftrates, as Magiftratcs, ge- 
nerally of all, whether Heathen or Chriltian. Is not a Chri- I 
ftian King Gods ordinance, Gods Minijlcr ? Doe wee not owe 
tribute and honour to CnrUlian Kings, as well as to Heathen? ! 
Surely much more. Are there not that doe en ill (malefactors i 
in an high kindc) among Chriftians ? Alas too many. I con- ; 
•elude therefore, that that God who <n this Commindcmcnt; 
faith to cuery priuate man, Thou [halt not l^ll, doth therewith-] 
all and thereby not only permit, but alfo command his ownc' 
publike Minitterto kill for the prcucntion or auengementof 
killing other heinous crying finncs. 

Here it may bee demanded whether this vfc of the Sword 
belongcth alwaies and onely to the Magiftritc, feeing there 
are in the Scripture examples of others, who bane killed and 
hauc therein beene not only blamclefFc but alio commended, 
as Phr-ecs and CMcfeu 

True it is, that Phmecs had no ciuill power, yet is greatly 
commended rbr killing Co^bi and Zimri, But this he did out 
of fpeciall mftinct, and extraordinary zealc, which God llir- 
rcdvp in him forthe quenching of an extraordinary plague. 

C^lofes, 



3?5 



Matih.i^.y: 



ObieCf. 
Atifa. 



Quefi. 



Ar.f< 



;;'; 



334 



Thefixth Commifidcment. 



Afts 7. 1 h 



Ublefesj beingyctbutapriuate man, flew an itgyptianthat 
ftrouc with an Ifraelitc : But CMofts was an eminent type of 
Chrift, and performed this and other fuch actions, as a refcuer 
of the people of God. And left we fhould doubt whether he 
had a fpcciali inftinct. vnto this entcrprife, Saint Stephen inew- 
cth that UWofes, euen before the iblemne commidlon giucn 
him by God appearing in the flaming bufh, had an inward 
vocation and noticeofnis owne office of a Deliuercr, whereof 
this flaying the ^Egyptian was, as it were, the firft a6t and 
handfell : which,as himfelfc knew/o bethought that the peo- 
ple of Ifracl would acknowledge ; For hefuppofed his brethren 
would haue vnAey flood how that God by his handwoulddeltKer 
them. In bricfe, I fay, to fuch Heroicall examples, thai: wee 
Chriftians rnuft Hue by rules and not by exceptions, within 
the line of our ordinary callings, and without afpiringto a 
boundlelTe imitation of extraordinary actions. 

Here k may bee demanded vnto what crimes the vfe of 
the Magistrates Sword ought to be extended : and how farrc 
the preicript of Capitall Lawes giucn to the Ifraelitcs bind- 
eth Chriftian Common-wealths. Whereto I anfwer : firft,(as 
modefty requireth) that I will not takevponmee the office 
of a Law-maker, by defining this. Secondly, that many of 
thofe Lawes were peculiar to the Common-wealth of I Gael, 
and agree not with our, and other Common-wealths. Third- 
ly, as for the ehiefc defiances of the firft Table, as hellifh blaf- 
phemy and groflc Idolatry, I doubt not but that in all Chri- 
ftian Eftates they ought to be capitall, as they were among the 
Iewes. 

As for the fecond Tabic, this Commandemcnt aboue all 
the reft is in all Nations fenced and guarded with this ex- 
treme punifhment ex lege talienis in the fame kindc. Limbe 
forlimbe, life for life, which is of force fo generally, not out 
of imitation of the lawes of the Iewes, but out of the inftinct, 
of nature, and ballancc of cuident iufticc. How fane other 
offences againft our neighbour arc to bee made capitall is a 
greater difficulty by rcafon of the variety of natures and 
difpofitions in diuers people : with true rcfpe£t whercun- 
to there may bee ioyncd aoaymcatthc beftand moft prin- 
cipal! 



Agvnft Mnrthcr. 



cipall pofitiue Lavvcs prefirribed by God vntothe Iewes, as 
I hauc heretofore touchedin the Preface before the Comman- 
dements. 

To proceed now in the description of that which a here 
forbidden vndcr that name of Murther, I fay, it is to fried 
bloud vniuftly, that is, addeliquiKmanimx, to thefpilling of 
life, for thus the Lord defcribeth killing curry where. Againe 
I fay, it is a (bedding of bloud, that is,dire& and purpofed,not 
an a6t by which bloud is fhed by accident, befides the intent 
of the doer* 

For in this cafe it is no finne, but in a fort Cods a6t, accor- 
dingtothe words of the Law; If a man hath not laid wait, 
but God hat b offered him into his hand, I wiR appoint thee ay lace 
whither heefvall flee : and a particular inftance isgiuen, If a 
man be felling a tree, and his hand ftrt^e with the axe, and the 
head flip from thehelue and hit his neighbour that he dieth : here 
it is no murther, therefore hce is not worthy to die by whofe 
ltroke this was done, there was a place of refuge for fuch to 
fauc himfclfe in : But it is not fo if two men quarrell and 
fight, and one killctb the other. Men may mince it here, 
andcallitonely .Manslaughter; but indeed it is plaine mur- 
ther, asiseuident by the very Euglifh word of this comman- 
dement, Thou fhalt dot >vo murther, which is the translation 
of theLatinc,jVa/z ocefdes. And furcly thofc that arcconuiCted 
of Man -daughter, hauc in their inditement their load of this 
word occidere. So then murther legally and precifcly taken is 
either comprifedvnder occihon, or elfe it is not forbidden in 
this Commandement, which were very abfurd. Morcoticr, 
thecafeof ourexcufed and refined Man-flaughtcr, dirfereth 
much from thiscafe, put by the Lord, by which the Law for 
thequittingofhim that flew his neighbour vnawarcs, is illu- 
ftrared. 

For though the word y not laying wait, be vfcd,and not hating 
bis brother in time paffed; looking to which words otieiy, 
his finne may bee extenuated, for that hce that flaycth his 
neighbour in a fudden quarrell, may be faid not to hauc hated 
him before : yet confidcr the inftance that is giucu, of one 
cutting wood, to make plaine this Law, and \i willappeare 

that 



335 | 



Gen. 9. 
Exed.il. 



Exod. 21.15, 
Deut. I*. $ . 



w 



Thejlxth Comm&nA(mcr*t< 



\ Sam. i*. 



AftsJ.i. 



Dcut.11.7. 



that the Lord hath no meaning to giuc any toleration to any 
killing in quan els, bmonely out of all pretending before, or 
intending then, as it is not with him that killeth another in 
heat and fury, feeing howfoeuer he doth it fuddcnlv, yet bee 
endcuourcth is:, and <Jorh it willingly. 

Indeed it fo mew hat IciYcncth the fault, if it ftial! marii- 
feltly appcarc, that flaying was agiinft the intent of the [In- 
ker, either for that the instrument wherewith, was but fbme 
little (tone or ftkke, not likely to kill, or for th.it the part of 
the body lmittcn,was notanyprincipall^artd n Jt much woun- 
| ded, and hc<cin fauour may be fhewed. Becaufc that othcr- 
;■ wife a Matter giiiing his Scruant correction, by the (trikin? 
;ofoneblowvnawarcs, and death following, fliould become 
a murthercr, whereas oftentimes death hath followed vpon a 
i fmall caufe. 

Butinthefe cafes our Lawes and Statutes doc fufliriently 
J prouidc. And as for the cafe of Man-flaughternow difcufled 
I by me, I doe not prciume to make my fdfc rsgibiu fifiemio- 
I rem* but onely declare Gods pofltiuc Law, which if Idecme 
J to bee more equall and iudiciotis than the Law of other Nati- 
I ons, I fee not why any man fliould be agricued thereat, 

Laftly, 1 adde by any meanes whatfocucr, and thus all ac- 
ccfTarics to murther, are murthcrers. Firft and chiefly, he that 
commandeth or counfellcth, as r>^r«/Wmadchimfeife guilty 
of the rmirtherof VtiA^ Achi:ophelofDauid, ifithadbcenc 
proceeded according to his counfcll, and the high Pricfls of 
the murther of Chrift. 

1 HccthatconJentethas Tilated'id vnto the Iewes, about 
the killing of Chrift, though hecwafhed his hands, andSau/ 
vnto the killing ofSteuen. 

3 Hethatconcealcth, as isfetdowne in the cafe of a roai/ 
found flaine, whofemurthercr is vnknownc, the Elders of the 
City necrcft fliall purge themfclues of the guilt of thisbloud 
by wafhing their hands, and faying, Our hands hauc not flied 
thisbloud, neither haueoureyes iccne it: fo that if any had 
icene it, and notrcucalcd the murther, hee had made himfelfe 
guilty of murther. 

Now, this murther is (o odious before God, as that hec 

which 



4£Aii}ft Murther. 



337 



Excd. 



11.14, 



Murther, a moji 



which doth it, mutt die without any tauour ; yea, if he flyeth 
to trie Sanctuary, hce fliall be pulled away from thence : for, 
jhottjhalt take htm from mine lAltar, faith the Lord, and put 
him to death. Whence we may fee, how great the Popes pre- 
emption is, in giuing pardon for grofTe murders,to fuch as flic 
to anypopifhfandUiary. 

But iuftly hath the Lord appointed this feuerepunifhment : 
firft, becaute murther is the deftru&ion of a little world, as 
man is rightly called,wherein the wonderfuilwifdomc,powcr j gmiKimfmne. 
and mercy of God doth as much appeare. 2 Bccaufe it is the 
defacing of Gods Image, which is in cuery man, betwixt 
which, and the clipping of the Kings coyne,hauing his Image, 
there is no companion. 3 Becauieitis an incroaching vpon 
Gods office, to whom alone it belongeth, to call men when 1 
it pleafethhim, out or this world. 4 Becaufe it is the grca-j 
teft breach of loue and peace, and fo the greateft finne againft ! Tolm 8.44. 
man. 

Whence it is, that Chrift intitleth the Deuill a murtherer,as 
by his proper name; and how fecretiy foeuer murther be com- 
mitted, ic is noted aboue all other, to be a crying finnc. Cains 
murther cryed to heauen againft him : the ./Egyptians murther Gen 4. 
made amongft the Iewes children, cryed againft them: the ! 
finneof the rich, denying the hire of the poore, cryed to hea- 
uen, and this is a kindc of murther alfo: inthefe places wee 
readeof finnesthat are crying for vengeance; to (hew, that 
murther of all ftnnes is the molt crying hnnc, fo that the mur- 
ther mail not reft, but if man reuengcth not, God will ; if man 
cannot know it, God will make it knovvne, fometlme making 
the dead body to bewray the murderer, fometimethe birds, 
and fometime the murderers owne confeience. And hitherto 
of the head finne againft this Law. 

A fecond finne here, is the next degree vnto murther, all 
iniurydone vnto our neighbour, tending to the preiudicc of 
his life. 1 By (hiking and fighting in priuate, vniuft quar- { m « 
relling, whereby it commeth to pafle, that an eye, or tooth 
is loft, the head, the face, or the arme is bruized, or broken, 
or fomc other part of the bodie hurt. The Lord prouideth j 
for the punifhment hereof; Ejcfor eye* tooth for tooth ,hand 'fir E xo a.n.i4. 

A a hand, 



lames 7.4, 



Aqaufi quarrel- 



338 



Jheftxtb Commandment. 



9 

Efay i.i$. 
Exad.ii.24. 



Againft nailing 
(pcccbcs. 

Matth. 5. »». 
Prou.1a.18. 
Ephcf.4.31. 



hand, and to pay the charges of the party ftricken, during the 
time of the healing. 2 By grinding the faces of the poore, 
in felling., and letting without all confeience, in diminifliing 
their hire, orin taking their mcanes away from them; this is 
alfo called opprefiion, by which rich mens hands are filled 
with bioud, and fuch an opprefling bloudy fin, as tha* it fhall 
efcapeno more than achiall murther, when thepoorecryout 
vnder this burthen : the Lord threatnetb, that his wrath fliall 
be kindled, and hec will kill them that vfe it. 5 Byvfingany 
outward meanes of impairing our neighbours life, or health; 
as if the PhyficianorChirurgion fliall deale falfly with his 
patient, giuing him rather things againft, than for his health, 
that hee may be the longer vndet his hands j or hauingno skill, 
or but little, 'fliall pretend skill fuflicient, and fo keepe him to 
the indangering of his health and life, from fuch as bee more 
skilfull : and likewife if the Apothecary, through a greedy 
deli re of gaine, or by neglcct,(liall giue one thing for another, 
vi:wholefome,improperingredients,inftead oftheprefcribed, 
here is not only a wicked deceit, but a degree of murder. And 
as it is in regard of others, foalfo is it in regard of a mans 
owne felfe, if he fliall by any meanes willingly impaire his 
owne health, rather choofing to endanger his life in time of 
ficknciTcjthan that he will be at charge for the meanes of reco- 
uery in the time of health, rather ftaruing through idlenefTe, 
than working: oron the contrary fide,following drunkennefle, 
furfetting and whoring,to the breeding ofnoyibme difeafes in 
hisbody;thus,and whatfoeuer way elfc he taketh,totheprc- 
iudiceof his owne life, beiidcs his finne againft other Com- 
mandements, he is guilty of felfe-murthcr. 

Thethirdfinneistoraile, andrcuilcin fpecches, although 
noftrokcis giuen: for this is alfo a degree of murther, Chrift 
himfelfe being Iudge, where fpeaking of murther, hee faith, 
WhofoeHerfhalfay vntohis brother } Racha,/heiIbe worthy to bepi- 
nifhedby a Comic ell: and whofener fliall fay , ThoHfootcfiallbe 
in danger of hell fire : For railing.and bitter words, are iike the 
pricking of fwords, and therefore are net only forbidden, but 
all appearance hereof by crying out aloud, where the Apoftle 
biddcth to put away anger, cuill fpeaking, and crying. And 
good 



Againft Malice and Cruel tie. 



33? 



4> 

Again fl malice, 
hatredyindenuy. 
Matth.y 2.x. 
lames i. 



10. 



good reafon, that this fhould be forbidden here, as a degree of 
murther, feeing experience teacheth, that of words Llowes 
doe commonly arife. 

The fourth fin is to hauc murtherous affe&ions of malice, 
hatted, and enuy againft our brother, or but the firft degree 
hereof, vnaduifed anger : for to preuent the height of thefe 
euill affections, the Lord threatneth fuch, asbcevnaduifedly 
angry, as culpable ofmdgement ; and-Saint lames faith., that the 
anger of man do th not work* the right eoufneffe of God, Th i s vn- 
aduifed anger is hcatarifing in vs, vpon ibme priuateJniury 
done vnto vs, or to our friend ; pricking vs forward to re- 
ucnge, and this may well bee faid, not to worke the righteouf- 
nefleof God, becaufeit fettcth not a man the right way, but 
contrary to that, which the Lord hath appointed vs, laying , 
Vengeance is mine, and I will repay it. There is a kinde of anger, 
which is commanded;/?* angry, but fin ^r,but this is not an hu- 
manc,butholy anger,and hath thefe properties : Fir(t,itis only 
againft fin,and not againft that, which is a priuatc difpleafure 
done vnto vs. Such was the anger of Mofes, when as comming 
. from the Lord w r ith the tables of the Law in his hands,leeing , 
, the Idolatry of the people, he threw them do wne, not being! 
j able to hold, when he law God thus highly diflionoured. 

2 It is onely, becaufe God is offended : for the fame finne • 

i may be to the offending of God, and of our felues alfo.becaufe „ 2 ^ , . 
j it is iome miury vnto vs : as when a lcruant neglccteth his 1 fended 
j matters bufinefle behinde hisbacke,orfpcndcthhismoneyat I 
the Ale-houfe ; or when a people walketh flubbornly againft 
their Minifter, orrulcr; in thefe, and the like cafes our anger 
mutt not bee for our felues, but for our God. Here meekc 
CMofes himfclfc erred at the waters of Mcribah, when the 
people murmured for water, fo that be could not enter into 
the land of Canaan. 

3 It is not fudden, but vpon deliberation, according to 
that precept., Bcefvtft tobeare, flowtofpeake, flow to wrath : 
Thus aAmbrofe Bifliop of Millaine obtained at the hands of 
Tbeodofim the Emperour,after that he had greatly offended by 
fudden anger, that hce fhould not fuffer any decree made in his 

\ anger to be executed till thirty dayes after. 

\ A a a 4 It 



Rom.11.19. 

Ephef^. 16. " 
Properties of ho- 
ly anger. 

I 
Ageivftfinne. 



3 
Itunot fiddev. 
lames t. 19, 
'lbcodor.^.C'17. 



J4o_ 

4 

Uir.bnotLtMti- 

PfiJ.103.8,9. 
Ephcf. 4 i5. 

5 

It anfetbjrom 

1 Cor.rj. 
GaU.j. 



Rgt.t.jc. 

lames 3. 
Iudc,vcif$>. 



iohn3.i?. 
Kom.3 13,14. 



5 

Properties of 

trutite* 

Prou.ii.i*. 

1 C'ueliig'mtbc 

iool^cs. 
I Gencf 4. 
' Gene/.? 1.2, 



The fix th Commwimcnt. 



4 It doth not continue long, but is foone oueragaine, 
where there is repentance, according to the example of our 
Lord, who is flow to anger, and readie to forgiue: wherefore 
it is laid • Let not the Sunnegoe downe vpon thy wrath. 

5 It arifeth from loue, and is guided by loue, thcloucof 
God, and the loue of our neighbour, that hath finned: for 
whatibcucr is without this, is finne : and if any be fallenby v:- \ 
firmitie, faith the ApofKc, refiore finch an one with the (pirit of 
meeknefifie. When anger is thus ordered,it is fo farrefrom being j 
a firme, as that itisnecefTary in all men, it is zeale for Gods | 
glory ; and out of this anger, the difgracefull words of fooles, 
wicked children, fons of a whore, &c. haue rightly, and with- 
out finnebecne vied, as by the Prophets, our Sauiour Chrifl, 
and by the Apoftlcs. But out of thefe cafes, anger is fledily, 
and if it be more violent, it is hatred ; if it d wellcth in a man to 
make him watch his opportunitie to be reuenged, it is malice ; 
if itcaufcth ioy, when it falleth out ill vnto our neighboured 
griefc, when it is well with him, it is deuillifh enuie ; if it be a 
perpcrnall barrc to reconciliation, it is a reprobate affection, 
I as of inch as cannot be appealed. Now as the very a&ofmur- 
■ therhathbeenefnewed to be a moft odious 'finne, foarc thefe 
degrees of railing, anger, Sec. 

1 Firii, the heart and tongue is here fet en fire, ofi the fire ofi \ 
hell, neither good men, nor good Angels durlt euer doe thus, I 
no, not Michael the Archangel!, when he flroue with the De- j 
uiil, about the body of 'Mofes,he durfl not -blame him with cur- \ 
fedjpea^^g, but [aid, the Lordrebnke thee, 

2 To finne thus, is to be a murchcrer before God, euenas 
Cain was, for, he that hateth his brother h a man-flayer. 

3 h is a proper brand of the wicked ; His throat is an of en 
Sefulcher 3 tkefoyfonofj4fhes is v?>dcr his lips ■' his mouth is full 
of curing and bitter nejfe. 

5 The fifth finne againft this Commandcment is all crueltic 
towards man or beaft : for the righteous man is noted to be 
mcrcifull, cuen to his beaft. Crueltic is fometime in the very 
lookeand countenance, when it is caftdowne towards any 
man : thus was Cairs towards iAbd, before his murthcr, and 
Labans countenance exprefTcd his malice againft Jacob, be- 
fore 



Jgairft mnrther »f Settles. 



34' 



In thaw i'cba- 
umu)\ 



Matth.Ji;, 

Toiw/scbfutr'h 

tictoiratciiJje 

poors. 



fore his departure : and this downeward looke is a fin in any, 
when an ill mmdc is hereby fct forth, as it is for the moil part. 
2 In the behauiour there is cruclty,whcn it is harfhandchur- 
lifh, as t b(J&*?s is faid to haue bcene cowards his feruanrs, Co as 
that they could not tell how to fpeake to him :ofhim therc- 
fjrc it is (aid, He was chtitfifb, and ill 'conditioned, and this is an ! x Sam. 11 
ill condition indeed, and vn worth y a Chri (Via n, feeing our lef- j 
fon is, Learnc ofntec, that I am r,?cc!^e and gentle. 

3 When any way too much fcucrity is vfed, by the rich 

towards thepoore, by officers to Aards malefactors, dealing 

with them in ail extremity ; by gouernours, towards fuch as 

be vndcrthcm,vnreafonabiy correcting, or otherwifc exprcf- 

fing an hatcfull m'inde ?gain(t them. This wasahnnein the 

j Pharifics, that brought the rviukcrcus woman to Chri(t,brea- iohi 

• thing out cruelty againft her, and all they (hall haue iudgment 

j mcrciletTc, that are thus without mercy. 

4 Cruelty is in the vnmercifuli vfrgc of thedumbecrea- VnrrutitfuU 
j ture, working them without reafon, pinching them in things j z f^°f thc 
! neceffary, beating, or killing them without mercy, or other- ! 
j wife abuling them, fo as that they furfct, or grow difeafed j 
j hereby ; all there arc wicked ads, and (hew wicked men, 
I whofc mercies are crucltic. For howfoeuer the Apoftle faich j 
■ comparatiucly ; T>oth Cfod take care for Oxtn f it is cer- j 
taine, that God doth take care for Oxen and Horfcs, and 
for the very Fowlcsof the ayre, feeing that hce hath made 
j a Law, forbidding, when a man findcth a birds ncft, to 
j take the old together with the young. It is therefore to 
j bee vndcrftood, that hce doth not rake care for Oxen prin- 
cipally and chiefly, but fubordinatcly, as iris care is towards 
all the creatures. And hitherto ofthc hnnes aorainlt the bodily 

lift*. _ s > 

Now there bee iinncs alio againft the iprrituall life and rkv.mbcrof 
foulc, according to the teaching of Saint "7^/, who ilicwcth fouler. 
a cafe, wherein a mandeftroyeth the foulc of another, viz. iCor.Si 
when he isanoccafronof his [tumbling, and falling into flnnc. 
Thus Miniixers murthcr, or at the ieaft make themielucs 1 in Miriiflcrs. 
guilric of murtheringthe foules of the people, committed to 
their charge, when as through their default any of them pc- 

A a 3 rifh. 



duu.b twtures. I 

ProY.i».io. 
1 Cor. 9. 

Dcut.iritf. 



34> 



ihefixth Ctmmandement. 



Ezech.j* 



\ 



2 Pentttsa&d 
AUFcyl 



3 tkigffatrs. 



Halb;e.i 5, 



uorr >.y 



Lcuit.ip,i7. 



rifh. This is plainly taught in E^echie/, whom the Lord told 
S-that he made him a watch-man ouer the people, and ifthe er.c- 
mie, which is finne,fhould come, and dcilroy any, he not fi- 
ning them warning, their blond he threatneth to require at his 
hands. If any Miniftcrthereforc,either by neglecting to teach 
and watch ouer the people, and much more, if by falle do- 
| citrine, or a wicked life, he be an occafion that any die in their 
; finnes, lie fnalivndoubtcdly anfwer for this foulc-muithcr : if 
I he endcuoureth, being furnifhed with gifts ncceffary tofaue 
' them, whoibcucriTiallperifli, he is acquitted, and fhallhaue 
1 his reward. 

Againe,Parentsand Ma(ters,and all priuatc Gouernours are 
murthcrcrs, if by their neglect or bad example, their children, 
fciuants,or pupils peri ill by ignorance,prophannefie,oranyo- 
tker linfuil courfc of life, which they might haue amended in 
them, by teaching, charging, rcprouing, and requiring better 
things at their hands,andlcadi' g them on by a good example. 
For this, as hath beene (he wed, is their duty, as itistofurnilli 
them with tilings necciTary for the bodily life : and therefore, 
as in the denying of thefe, they which are vnder their gouci n- 
mcntpcriihing.thcirbJoudfliallbclaid totheircharge,foisir, 
when they den y them means ncceffary for their fouls;and much 
more, if they giuc them the poifon of bad counfell, or bad ex- 
ample, this murdering of ibules /hall be charged vpon them. 

And iaftJy, cucry neighbour, that giucth his neighbour 
drirrke to make him drunken, that ftirrcch vp one againft an 



other to righting and quarreling; and generally, ifheeinti- 
ceth any to iinnt, or doth countenance, and fauour, and de- 
fend it, to the fccartning of a man on therein, rucry of thele 
waies he isthecaufeof the dcftruclion of his neighbour, and 
(hall anfwer as a foule-murthercr. For this is taxed in Gods 
word as an high offence; #-"0 be to him that gtueth his neighbour 
drtnke, that is, to make him drunken : and itisfetdowncas 
an height of hnne ; V/h:ch rot oveiy doe fitch things, but fauour 

fxch as doe them. And good rcafon, frcingeuery man is bound 
tokecpe his neighbour, as much as in himlycth, fromfinne, 
otherwifc hec is cenfurcd, as hating his brother : For, Tkost 

Jhalt not hate thy brather mthy heart A'zith the Lord • but rebuke 

him 



Tbedtttitsofthefixib Conmtndemtat. 



343 



himplainely and not faff er him tofinnc. Oh then, how fhall hcc 
anf\verit,thatprouokcth his brother to finite? without doubt 
he (hall be Judged as an hater, yea, a unurchererofhis brother 
at the la(l day. 

Qu eft. 5,3. Whnt is here commanded? 

Anfvv. Oiit of the lone thu we heart to our neighbour, as much I 
as in vs licthytoprefirue his life and he M;h,ahd specially the life of 
his foule,by pood couMfeft.exliort at ioxs, admonitions, and the lib?. 
Explan. The duty here commanded, arifcth from the con- 
^deration of the finne forbidden, for if it be forbidden to mur- 
ther, then it is commanded to faue life, becaufe he that faucth 
not life when it is in his power, is guilty of murthcr. Now, 
asmurtheriseitherof mans owne felfe, or of another man, (6 
the duty, that wee may bee free from the guilt of any murrher, 
is to endcuourto faue both a mans owne life, and the life ofa- 
notherman. 

Firftthen, thou art here bound to preferuc thine owne life, 
by thevfeofalllawfullmeanei: I In thetime of danger, fly- i Tofjucwrawe 
I ing from one place to another, whether the danger be by per- ( fyttyffpxtjm 
\ fecution, as Dauid was indangered by SshU and therefore fled Um $ ^ xn l tr - 
i fromhim,and as Athanaftu^n holy father of the Church, hid J 
l himfclfe a longtime, when he was fought for to the death by ! 
the Arrians, and as Eliah long before fled from lez,abel : or if' 
the danger bee by famine, as Abraham, Jf&ac, Iacsb, Naomi, ; 
and other holy peifons hauc commonly done : or if there bee ! 
dangcrby theplague, thechicfe cure of which deuouringe- 
uill,ncxt to repentance, i$to change the aire, and thatfpeedi- 
ly, not in an opinion to be iafe from Gods flrokc, but in obe- 
dience ro his will, who would hauc vs to prcieruc our Hues by 
allawfu]lmeans,in the time of danger. And aprincipall ground 1 
of all this, lsthatcommandcmentofourSauiour; If they per- f Matth.io 
fecHtejoumone fity,fly into another, and the fpcciall command j i Kwg.17. 
vnto Eltah in the time of famine, and the Lords manifeft ap- ' Gco.u 
probation of Abrahams flying then, comforting him, and ta- 
king his part againft Kings. 

If it be demanded, but may Mirriftcrs fly in the plague-time, 
and lcauc their people. 
1 . m A a 4 Without 



King. 1 9, 



Gen.xo. 



Q^eft, 



344 



Tbtt Minijlers 
may fje in uat 
of dauyr. 



fulinxines m 
timet of j/cli>ti£c. 

Efty jS.21. 



3 To defend oitr 
[ekes with owt 
be ft force* 

4 By vfni 'aiv~ 
Jtdlrixreali07}< 



a.Sao>.i.i8. 

Nek 7.1*7. 



TolYlfcvHtalK): 

tber mansiifeX 

j By almes- 
ekedi. 



2 Tehtlpcin 
tin: e of timber. 
1 Kin^.iS.13. 

3 By patience 
Prou.( j.i. 



7£<r /5.v//; CoymmnAement* 



Without doubt they may, if it bee Gods will to prefcrue 
•thcmfclucs for the greater good of the Church, whereas, iff 
they mould harden rhemfelucs,and (lay amongft the infcc~tcd 
there were apparent clanger of being cut off, and lo to bec ptc- 
ucnted of doing further good in the Church, 

Secondly ,in the time of licknciTe, keeping thy fclfc warme, 
and taking inch things, as whereby thou ma/ft bec freed from 
the matter cf thy Jiicaic, and by Gods bleflingbec reftorcd. 
Thus Hezttchiab that wasfickc vnto the death, is bidden to 
take a lumpc ofdric figs, and lay it vpon the boile. 

Thirdly, being let vpon by wicked men, or by the enemy, 
defending our ich.es with our bell forces. 

Fourthly, byvfmg law full recreation at lawfu'll times, by 
I fome extraordinary motion of the body, or otherwife chea- 
' ring our mindes and fpirits, with the vie of pleafant pailimcs, 
thatareinthcmfcluesindificrent. Such is flooring, of which 
mention is made in the holy $criptures.i/i6 ibade \hemte*ch the 
children of If r, if I to ftoot, as it is written in the baoke of Iaficr : 
Andmiihcke, vnto which, manywete brought vp, and pro- 
pouncing of riddles and the like. But here is no toleration 
forgamingmccrely for gaine, which in fiead of recreating di- 
| jftempcreth the minde and body, and is commonly accompa- 
nied with many foulc finncs. 
j Forthcli'cofanothcrman.Thisisprefeiued : 1 By almcs- 
dceds, where neceiTity doth require : (or thus fob faith, that he 
had notfeencany pcrifh for want of cloatlv.ug, &c. and fome 
there arc in this danger continually, vnlcflc they bee rclceued, 
and he that feeth it, and hath wherewithal! to helpc thcm,but 
doth not, lfthcy pcrifh, is guilty of their death. 

2 By refcuing and helping a man in any dangcr,asO^^/>/; 
hid the Prophets ofthc Lord incaucs,tofauc them txom Abab 3 
and Itauabet, in rime of perfecution. 

3 By patience and ircckncflc, prcuenting quarrels, and 
blondfhcd,thndoth otherwife oftentimes follow. The parts 
ofthisgcntlcncfle,and mecknefle are : 1 Soft anfwers, when 
any mcancs bee vied to prouokc vs -» for, A [oft a;fver puttetb 
awAjftnfc. Dawdsfmy was calmed, when Abigail cunc vn- 
to him with gentle and plcafing words; and without doubt, 

fcruants 



The duties of the fixtb Commandment \ 



345 



icruants and children might cfcapc many cruell blowcs, i** 
they would frame their tongues to this foft anfwcring. 

5 A flayed temper of aft'cc-lions whereby wee arc not fud- 
denly moucd, and for trifling matters, neither doe wee keepe | 
our anger as hath becne fhc wed already ; Be flow to anger, a?;d { 
let not the fim;e goc dar.vnevpon tbywraih : for thus is this dan- i 
gerous finne prcucnccd, which for want of this (tayed temper, j 
many doe commonly runne into. 

3 A difpqfition alwayes to interpret fuch things, as are 
done again!* vs, in the bell fenfc that wee can : as it is noted 

to be the property of louc ; // ihittketh n&t euiH : for by a mil- i Cor. 13. j. 
conltvuCtion, men are often prouoked caufclefly to finne a- | 
gainft their ownc !oules,or when firvall mattersare aggrauated, 
and accounted greater. 

4 A louc of peace, andfeekingit, with all men, as much 
as may bc,accordingto the precept ; As much at inyonljeth, ' Rom.12 8 
haxe peace with allmen : And againe ; Doefl thoudefirc to j 
Hue long, and to fee good daics ? Reftd'wethy tongue from emll, PlaI.34.Ti, 
and thy lip that they fpexke no gn ilejeafeto doe cutUJearneto die 
well, feektp-aee aim er.fuc it . 

5 Lallly, a mindc content, for the louc*of peace fomerimes 
to depart with a mans right,as Abram the vncle, gauc Lot his 
nephew, his choyce, being content with that part, which hec 
left ; and Chrifr,whenhe had proucd, that he was not to pay 
tribute, or poll money, did notwithltawding pay it being de- 
manded. 

By interring, and timely bringing totheburiall, dead bo- 
dyes of Chriltian people, or others, which being vnburicd 
would benoyfomc, and prciudiciall to the liues of thcliuing. 
Wherefore Abraham prouidcth a place to bury Sarah in. But 
thistaxeth not the hanging vpof parricides, or other notori- 
ous murchcrers in chaines, without buriall, who are vnwor- 
thyof the honour of Chriltian buriall. And this duty doth 
more properly belong to the firth Commandcmcnt. . 

Now, as there is a ipirituall murthcring as wcilasacor- 
poralJ,fo there arc dutyes to bee done to prefcrue the fpintuall 
life ; andfirit to preferuc thine owne, thou art bound todc- 
fircchefinccrc mike oftheWord, asS. Tetcr faith, that thou 

mat (I 



Gen.T}. 



1 Vcr.1.1. 
Rom. 10. 



4- 



M 5 



i Peta 1. 

Kom.10.14 



PfM 1 1 9, n, 
iCoi.j.i*. 



lames 1. iz. 

To prt (erne the 
Ufsoflbefoxle. 



Hcbr.3.13. 
Lcuit.19^7. 



ibtjixth Comm&r)Airntnt. 



m.uft gro-x t-?ercy- , attend the preaching hereof, vvherby faith 
may bee wrought and confirmed, and that with all diligence J 
as it is to bee preached in lea fori, and out of feafon : thou : 
muft hide the Word in thy heart by fcrious meditation, as 
r £W/Wdid, and let itdwcil plcnteoufly in thee, pray conti- 
nually for grace, and reuercntly receiuc the Sacrament^, and 
vnto all thefc ioyne obedience ; be doers of the word, and 
not hearers oncIy,dccciui.ig your fellies. If any of thefe things 
bee neglected, thy foulecannot Hue, thou deltroyeft thy ieife 
eucrlaliingly. 

To preierue thy neighbours fpirituall life : 1 If thou bee 
a Miniiler, teach, exhort, rebuke, vfcallmeekcnciTe,difcrcti- 
on,and diligence in do£trinc and hfc,to kcepe in the right way, 
to bring in fuch as are out , to ftrengthenthe weake, to com- 
fort the faint-hearted, to curbe the vnruly, to informe the ig- 
norant, and erronious, and to further the falsification, and 
faluationofall. 

2 Ifthoubecftaludgc, a Ruler, or a Magiftrate in execu- 
ting iufticc, feekc not onely in regard of tcmporall punidi- 
menrs, to make men afraid of (Inning, but much morc,bccaufc 
they (hall thus damne and deftroy their owne foules, com- 
mend an honeft and deuout courfe of life, both by word, and 
example : (b as Saint Tattl faith to Timothy, thou maiit fauc 
both thy felfe artd many others. 

3 If thou bee father, or mother, matter or priuate gouer- 
nour, teach and fcafon youth in good things betimes, com- 
mand them with ^Abraham to walke in the way of the Lord, 
infrru& tbcm in the grounds of religion, out of the holy 
Scriptures, euen in their childhood, with Timothies grand- 
mother, chaftize them duly when they finne againft God, 
as Ely did not, and in all things bee an example of holineiTe 
vnto them, bringing them to the publikc place of Gods 
wordiip, and praying earneftly for them with E/kanaznd 
Hannah, 2nd thus thou flialt dedicate them with Samtttl to 
the Lord, and well prouide for the faluation of their 
fouks. 

4 If thou bee a priuate perfon, exhort fuch as are backe- 
ward, and prouoke vnto loue and good workes, reproi* 

fuch I 



ibe feucnth CommA»dmcnt< 



347 



I Cor. io. 



fuch as offend, and fufter them not to finne ; fuch as are for- 
ward in goodnciTe , encourage with the Kingly Prophet, 
who C^kh , I was glad,when they faid, Let vs goe vp to the houfe 
<ff the Lord : and by no mcanes lay any (tumbling blocke be- 
fore thy brother, by which hec fhould fall and perifh; and 
thus many priuatepcribns to their great ioy faue the foulcs of 
orhers, whilcit others carelefle of thefe Duties, like Cain, 
haue murthcrous mindes, and fay ; <*slm I my brothers 
keeper . ? 

H&fl* 94. What is the feucnth Commande- 
ment ? 

Anf A'. Thoufoalt not commit Adulterie, 

Queft. 95. What is here forbidden? 

Anfw. First, all outward vncleane actions of ^Adulterie, 
Fornicator, &c. Secondly, all filthy and vncleane fpeeches, 
Songs, and Bookes, and Ballads of this Jort. Thirdly, all in- 
continent thoughts, and Ittfts of the heart* Fourthly, whatfo- 
cuer is an occafwn of vncleanncffe, as furfetting^ drnnlyennvjfe, 
andidlenejfe, drc. 

Explanation^ The finne here forbidden, isnotonely the 
a& of Adultery, but whatfocucr is any way againftchaflirie 
or fobcrnefle, cither in deed, in word, or in thought, direct- 
ly, or indirectly, as a mcancs of finning herc-againlt : For thus 
j large our Sauiour fhe wcth the extent of this Commandement 
to be where he faith ; whofocuer loohcth vpon a woman, to luft 
after her, hath committed adultery with her in his heart 5 ftret- 
ching this Commandement to the very thoughts, and the 
meancs of fuch wicked thoughts, a wandering eye. 

Firlt therefore , this Commandement is broken by vn- 
clcane ac-tionsof euery kinde, whether by beftialitie, Leuit. ■ 
1 8. 2:;. or by vnnaturallluft, Rom. 1.26,27. andfofoule an 
euillisthis, as that the Lord hath done more againft it, euen ' 
in the view of the world, than againft any other finne, fwee- j 
ping away euen whole kingdomes with fire and brimltone Gcn.19.18v 
from Heauen, not fparing any of that impure people , and 
continuing the memoriall of his iudgement yiko this day, I 
by I 



Match. 5 18, 



343 f 



7be ftuemh Commandement, 



Dciir.i2.22. 



Vcrfij. 



Agabiftadulle- 
rte. 



P»ou. a. 1 7, 



lob 3 I.?, 10. 



Deut.13.1, 



by the dead Sea, which is there, by the Apples outward- 
ly faire, hauing nothing within them but fm6ke, and by the 
gcnerail defolacion of the Countrey, void of euery iiuing 
creature. 

Or the a<5t of vncleannefle is committed with a man 
or woman married or betrothed ; and this is adultery, which 
is alio io foule, as that the punifhment appointed is death : 
If any man bee found lying v/nh a woman married to a many 
then trey (ball die, euen both tivaine, to wit, the man that- 
lay with the wife, and the wifi'. If a maid bee betrothed to 
an hmband, and a mm lye with her : then Jhallye bring them 
both oxt to the Gates of the City, andjhallflone them withfioncs 
to death. And good rcafon that Adultcnc fliould bee thus 
punifhed ; becaufe it is an abominable finnc diuers 
waies. 

1 It is a breach of a mofl facrcd Couenant made before 
God, and the Congregation of his people in mod folemnc 
manner : yea, it is a breach of promife made with God, for 
the tf range, that is, the vvhorifli woman, is faid to forget the 
couenant of her God, 

2 It is the greaceft difgrace to a family that may bee, the 
mother being a whore, the children battards, and through the 
etirfe of God following hereupon, the father being iikewife 
a whoremafter, according to that which lob callcth for, as 
iuft againft himfclfc ; If my heart hath beene deceived by a -a>o- 
man, &c. let my voife grinde vnto other men, and let another bow 
downe vpon her. For this is commonly fecne, where the huf- 
band is naught, the wife is giucn ouer to bee fuch alfo. A«d 
the children begotten of fuch, betide that the Lord efteemeth 
them as bafe, excluding them from bearing office in the Con- 
gregation to the tenth generation, doe commonly follow 
theftepsof their adulterous parents, (a family is made of a 
chafte houfhold, and a Church of God as it ought to bee) a 
very brothel-houfe and Stcwes, lothfomc to God, and to all 
good men. 

3 It is an intolerable wrong to the husband, to bee thus 
r.bufcd; in that he nourifheth, bringethvp, and prouideth for, 
as for his owne, the baftard brood of lewd knaues, and thus 

adul- 



Adultery \ Fornicdticn t 



adultery is greater than any theft,bccaufe a man is hereby rob- 
bed of his whole eitate,defraudcd of his chiefeit worldly trca- 
fure, and preucntcd of his greatefl: comfort here, through the 
want of genuine true-begotten children, thefe baitards being 
fuggeftcd in their itead. Andthereforc^asmurthcr hath becne 
and is daily miraculoufly difcouered,that it maybe according- 
ly pumfhed, fo did the Lord appoint a miraculous way for the 
detection of adultery, that it might not efcape vnpunimed : 
46*. holy water, which the woman fufpetled lliould drinke, 
that fhouldcaufc her thigh to rot, and her belly to fvvell : and 
there is accrtaine precious (tone as fome report, at this day, 
which being laid vpon a woman deeping, maketh knowhe 
whether fhee hath becne falfc to her husband. 

How odious this (inne is,appearcth by the punifhments ap- 
pointed by men, led onely by the light of nature : fome ad- 
iudgingthe Adultereffc to be punifhed,with the cutting orYof 
hernofe,- and the Adulterer, with a thouiand (tripes, as the 
Egyptians: fome a Ho wing to kill fuch, as were taken in adul- 
tery inftantly, as Solon : fome adiudging that the Adultereffe 
mould cut the throat of the Adultercr,and the next kinfman to 
him mould cut her throat, as a people dwelling Southward 
from the Indians: and fome (toning them both to dcath,as the 
Turks. Nebuchadnezzar hearing that one si cab and Zedc- 
c/oiab, Iewcs, had committed this wicked ncflc with two mar- 
ried women, broiled them to death vpon a gridiron. Zaleucut, 
a Law-giuer of the Locrians, appointed both their eyes to be 
put out, and when his owne ion was taken in adultery, rather 
than the Law fhould be broken, hec (pared one of his fonnes 
eyes, and cauicd one of his owne to be put out. And yet more 
tofliew how abominable it is to natural reafon,whcn Cabades 
King of the Perfians made a Law to tolerate it, his fubiccts 
tooke it fo heinouily, that they would not furfer him any Ion- 
gcrto raigne oucrthem. 

Not onely men, but other creatures, led by the inftinct of 
nature, without rcafon, doe in their kinde hate adultery. The 
Elephant will not indureit in his fcmall, and it is reported, 
that a certaine Elephant feeing another man lying with his 
miltrefTe in the abfence of his mailer, ilcwthem both rand 

the 



345> 



Numb. J.I 2. 
Scdnon egocre- 

d:liiiiflu. 



Bom* 



PetMart.in 
i.Sapj.pni, 



Topfel Hiflery of 



35° 



AgainftFornha- 
tion. 



Dcut.22.29. 

Exod.2a.17. 

Deut.23.17. 
Vcrf.18. 



fhefeuentb Ccmtnandement. 



iCor.tf.i4,Tj. 



v'crfe 18. 



the like is fiid to haue beene done at Rome, whom alio being 
{laine,theElcphantcoueredvpand fliewedthem both to his 
matter at his comming home : and another time, when a man 
had murthered his wife and married another,his Elephant lea- 
ding her vpon a time to the place, where the firft wife was bu- 
ried, opened the ground with histrunke, and (hewed her the 
dead body. Wherefore, whofocuer thou art that beareftthe 
name of a Chri(tian,abhor to commit this wickednefTe fa foulc 
and fo much deterred, cuenby heathen men, and by the very 
bruit beait: arTurethyfelfe,thathowfecretioeueritbe, God 
beholdethit,andifnothere, yet hereafter he will open it, to 
thine eternal! confufion. 

Or, the a£l of vncleannclTc is committed with a fingle w r o- 
man, by a (ingle man; for if cither be married, it is adultery, 
but this is fornication: the punifhmentof thisfinne^fold^ 
was, to be enforced to marry her that was deflowred, and to 
pay her father fifty flhekels of filuer : and if her father refufed 
to giuc her to wife vnto him, he was to pay money, according 
to thedowrie of virgins. And ftraightly hath the Lord char- 
ged ,fay ina, The refiiallnot be an -whore of the daughters oflfraeU 
nor a whore-reefer of the fonnes of Ifrael : And in the vcrfc fol- 
lowing^ whore is compared vnto a dog; for, Thou Jhalt not 
bring.Azith the Loid 3 thehireof an whore,nor+hepriceofa dog 
into the houfe of the Lord. This finne is next vnto adultery, and 
fo placed euery where in the Scriptures, both becaufe it is next 
vnto itinfoulnefle before God, and fuchas that whofoeuer 
falleth into the one, neuer maketh confeience of the other. 
Many wayes is this a mod dcteftable finne: 1 Becaufe indigni- 
ty is hereby offered vnto Chri(T, the member of Chrift being 
thus made the member of an harlot : fax^Knowye not, faith the 
Apoftle//;^ your bodies are the members of Chrift I Jhall I then 
take the member ofChrifl, and make it the member of an harlot t 
Cjod forbid. Know yee r.ot that he which coupletb htmfelfe to an 
harlot, is one body. 

2 Becaufe that by no finnc is the body fb much wronged, 
as by this vncleannefie, wherefore the fame Apoftlc procee- 
ded, and faith, Euery fin that a man committer h, is without the 
boay, but he that committcth fornication, finncth ag*i n ft his owne 

body ; I 



Jgiinft Fortticati$»> lnceji, frc 



body, that is, actually cutting ofFhimfclfe from Chrift here- 
by, and diffoluingthe couenant with his God. For the Lord 
hath vouchfafed to ioync vs that belceue, vnto himfelfe in ma- 
nage ; now by other mines, \vc offend greatly this our dcarcit 
loue, andareblemifhed, and madeloathfomc vnto him, fo as 
that he is at the point of cutting vs off :but by fomication,ei- 
therfpirituall, which is with Idols ; or corporally a mancut- 
teth himfelfe olf from God. 

3 Becaufe that by fornication, the Spirit of God, the 
Spirit of ail comfort, is wronged, and that extremely, being 
thruft out of hisownehoufeand Temple : for, your body, 2s it 
folio weth in the fame chapter, is the Temple of the holy Ghofl, 
bought for a price, and is not yonr owe. All which being put to- 
gether, or any one of which flicweth thisfinnetobee abomi- 
nable to all Chriftians, that are not of feared confeiences, 
and altogether 
them. 



without feeling of Gods grace towards 



And it is to be noted, that whatfoeuer difference hath been 
put betwixt the punifhment of this and adultery, yet itap- 
pcareth euen before CMofes his Law, this finne was death : 
for when Thamar, Iudahs daughter in law, had playrd the 
harlot, Indah hearing of it, commanded that flic fliould bee 
brought forth ., and be burnt to death. 

And amonglt the Turkes, they are puniflicd with cightic 
flripes : and how (lightly focuer thefc fumes of fornication 
and adultery beepaffed oueramongft men in thefemiferable 
times, there is a greater punifhment than a thoufand bodily 
deaths exprefly threatned here again'}, i>/^. eternal! death '.for 
he that doth t! efe thtngs, faith S . Paul, fh all n mer enter into the 
Ktngdome of heaven. 

Secondly, this tankcth them with men of the old world, 
who arc faid to haue taken \\ iues of all that they liked ; that 
is,bybrutilli and inordinate comming together with them, 
before they tooke them, and with vncircumcifcd Shechem, 
who firftdeflowred Dh:ah,7Lnd then would haue married her, 
but hee fmarted for Jt, hee and all the men of the Citie being 
flaine therefore. 

Thirdly, this is a coatinuall hcart-fmart, and griefe vnto 
' them, 



351 



Verfe i$« 



Gcn.38. 



Gajath.f.i^ 



Gtn.6. 



Gen. 34. 



35* 



7 he fcuentb CommAndemtnt 



^Againft litcefi. 
Lcu.io.io, ii 



i Cor.jx 



Queft. 
tsfnfw. 



Volyy&j. 



Leuit.iS.i9. 



them, cucn when they behold that, which enherwife would be 
one of their grcatelt worldly comforts, viz,, their firit borne ; 
or any other in what number foeucr, being the fruit cf the bo* 
die ; w horn, when they behold , they behold their finne : and 
if contrariwife it be a ioy, as it is to many, woe is vnto them, 
finnc is yet vpon them. 
cl of vncleannefTe is committed with a neere kind 



the guilt of their 
Or the 



woman, viz,, the aunt, the filter, and the wiucs fitter, &c. and 
this is inccfr, whether itbeinmariage,oroutofmariage,and fo 
heinous is this, that death is appointed for a punifhment here- 
of. When S. Paul heard, that one among the Corinthians had 
taken his fathers wife, he dcteftcd it as abominable, and fo a- 
bominable,as that the like was not h ear do f among the Gentiles, 
and ccafeth not till he had caufed him to be excommunicated, 
and cait out of the Church of Gods people. 

Hew is it a fin of Incett in a man to marry his brothers wife, 
whereas the Iewes were commanded to raife vp feed to their 
childlefle brethren? how r fhallthcfe two la wes be reconciled? 

The law againft Inceft is gencrall, binding all people of all 
countries, and perpctuall for eucr : the law of the brothers ta- 
king che brothers wife wanting iffiic, was a fpeciall exception 
to this law, peculiar to the Ifraelites,and to laft but for a time, 
whileft there was a fpeciall reckoning made of the firft borne, 
and of his feed, (till continuing him as it were aliue, thus typi- 
fying the firft borne aniongft many brethren, who without 
hauing any (ced further railed vp vnto him, doth himfelfe re- 
mainealiue foreuer. Wherefore in no cafe may the like now 
be tolerated, for it is a foulc finne. 

Or the act of vncleannciTc is with a fecond wife, in the time 
of the firft : for, hovvfoeucr itmayfeeme, that there is no di- 
rect: law againft this, and becaufe the mod holy Patriarks had 
many wiucs, that it is no finnc, to hauc more wiues together: 
yet now certainly it is noleflc finne than Adultery in conti- 
nuall practice, to take a fecond wife, during the life of the 
firft. For firft, there isa direct law againft it, made by God 
himfelfe; Thou f): alt not take vnto a wife her fftcr during her 
life ; which may alfo be read, one wife vnto another, that is, a 
fecond, whileft the firft is liuing : Other wife, it might be law- 
full, 



Agtinft Polygmj, fyc. 



full, the wife being dead, to marry her filter, which is againll 
all equity of thcic lawes. Eor,whatfocuer woman becommcch 
any way thy filler, thou mayefl not marry, if ihee be but the 
daughter of thy fathers wifr, begotten by thy father, or thy 
brothers wife ; and the rcafon is,bccaufe (lie is thy filler; only 
fuch an one as is called filler, but is not, viz. the daughter of 
thy fathers wife, begotten by another husband, mayell thou 
marry. But thy wiues filler is thy filler, and therefore it is vn- 
iawfull to marry her, though thy wife be deid ; whence it fol- 
io wcthjthat this Law* murYbcvndcrllood, as being againll Bi- 
gimy, which is, hauing two wiues together, though they bee 
not fillers, but llrangers one to rhc other. 2. The full indicu- 
tion is againll it, God making but one man, and one woman ; 
and why did hee mike but one, faith CMalachy, becaufe hec 
fought a godly feed. 3. ThereisnocxpreiTcand pofitux to- 
leration thorowout all the Bookc of God, for hiuing more 
wiues together than one,but much to the contrary, 77j*7m>4/>^ 
(faith C\\M) Jha/l be oneflejh, not three, or more* And, To 
anoid fornication, faith Paul, let euery man haue his owxe wife, 

• and entry woman her or?ne husband, not wiues or husbands. 

j And Lamech is branded to be the firit that had two wiues. 
Is it not a toleration, when Abraham doth hearken to Sa- 

i rahs voice, willing him togoe in to his maid Hagar, znd when 

■ fhc being with chiidc by him, hath an Angcll fent to comfort 

j her, in regard of that flic went withall ? And when Nathan 
tcllcth D*»/</,chacthe Lord hath giuen him Sank wiues and 
concubines : And when Iacob obtained lb muchfatiourin the 
midded of his wiues and concubines ? 

It fecnieth to hauc becne a fcaet and implicitc toleration to 
them in particular, and fo for others of thole times : but what j 
b that to vs vnder the new Tcllamcnt ? The Lord, who made j 
the Law, can difpenfe w ith this Law as it pleafeth him, for 
ends bell knowne to himlelfe. Though it were no finnc in e/f- 
braham,t2k'mg Hsfdrvfon his wiues motion,yct it was a fin in 
the Empcrour Vaienttman to take Iuftma, vpon the commen- 
dations of his wife Settera, and to make a Law, to tolerate it in 
others. Though it were no fin in Iacob to take fourc wiues and 

.concubines, yet it was a fin in the Emperor Charles the Great. 

I B b Whence 



353 



LcuiwS. IT,!*, 



Malic t. if. 



Matih. r«^f« 
1 Cor. 7. 1. 



Obiett. 



Sol. 



S$:rst. lib. 4. 
c*f. 16. 



354 



iCor.ij.34- 



Ephef.M*tr, 



3 
Mauh.f.iS. 



1 Cor. 7. 9. 



CoLj.j. 



Ibefeuentb Cemmandemcnt . 



Whence it appeareth, how groffe the impudency of the 
Pope is, who hath taken vpon him to difpenfc with thefc fins 
as with inceft, in fi w M«r*/ lCing of Portugall, who married 
two filters ; and Katherine Queene of England, had two bre- 
thren ; and FerdinandK'mgof Naples, married his Aunt, by 
the difpenfation of Pope Alexander the fixch; and Pope 
M.mir. the fifths gauc leaue for a man to marry with hisowne 
filler. Tli cfame maybe faid of fornication and whoredome, 
the Popes of Rome doe generally tolerate it, taking tribute of 
the Stcvvcs* 

Laitly, there is an a£t of vncleanneffe committed without 
acompanion,namely,by wilful! pollution, yea,andfometime 
by caluall ar ifing from voluntary fore-going occafions. 

Secondly, this Commandcment is broken by vncleaneand 
filthy fpeeches ; Sxifl ft ceches corrupt goodmanners. Corrupt 
talke is a fignc of a filthy and corrupt minde which is within* 
And good rcafon is there,that ifpoitbnous drugs be forbidden 
to be kept in the houfe,that the figne ihould be forbidden to be 
hanged vp alio : iffiewesand whoredome be forbidden, that 
the fignesand ailurcmentsfhouid be forbidden alfo. Yea. filthy 
words are cxprcfly forbidden ; Let not f>mication or vnchan- 
ricjfc be once named among ft y oh-, rti itbecommeth Saints: and it is 
a (lame to (pea^e of the things that are done of them in ferret. If 
thou wilt bee merry therefore, make not mirth by filthy tal- 
king or reading : for this is fcurrilous and ieniuall, befecming 
men giucn ouer to brutifh vncleanneffe, without all comme- 
moration of the account to be made at the rcfurredion. 

Thirdly, this Ccmmandement is broken by vnchaft thoughts 
and defncs of the heart 3 for he thatlooketh v^oi a woman to iuft 
after her, hath committed adultery already with her in his heart. 
Thefc defires and lufts doe fometims exceed, for that they arc 
not motions vanishing away again?-, but continuing the trou- 
ble &. difquiet of the minde,and this is called a burring in luft; 
ft ps better to marry than to birrnc. Lu(t, and flefhly defires in 
any meafure, ate members if on earth that mufl bee mortified ', 
eucn as fornication and adultery it felfe: according to that 
I precept ; OWort; fie your members which are vpon earth, forni- 
1 cation., vncleanneffe ^inordinate affe'eii ons,and en ill c on enfi fence. 



*l 



Fourthly, / 



Agmft rcmonntfft^n&ocafions ofvnclc&nneffc. 



355 



Fourthly, this Commandcmcnt is broken by cnrringvpon 
any degree of vnclcannefie, or vnnecefTary occafions and pro- 
uocations hereunto. For as euery linke of a chaine is a part 
of the chaine, and euery fteale of the ladder, a part of the lad- 
der ;Co euery ftep to adultery, and euery linke to this chaine, 
is a part hereof, and fo is it for the meanes inducing and draw- 
ing vnto it. 

Here then are firftto beeceniured, wantonneffe, either in 
men or women : it is one of the fruits of the flefh reckoned vp 
with others, againft which it is threatned,; W they which doe 
fu$h thingsifball not inherit the l^ingdome of heatten. Now this 
ispartlyinthceyc, when it wandreth here and there in light 
manner, being vfed as a window to let in vanity ,(uch were the 
eyes ofthe Daughters of Ierufalcm, who are faid to haue wan. 
dn'ngeyes; and thefe are called by Saint Teter, Eyes full of a- 
dnlterie-y It is partly alfo in the apparell, when the haire is 
ouer-curioully broydered, or curled, when the attire is ouer- 
coftly,orthc apparell light and vainc,as is intimated by Saint 

! Paul to Timothy, and partly in the gefture and carriage,which 
indeed istheprincipall wantonnefle, when as thus there fiiall 
j bee any allurement to adulterous acts : thefc geftures are to be 
feenc in the whorifti woman,; in the bookc otProncrbs, Shee 
is light-footed, nowhere, now there, familiarly killing, and 
full offmooth and flattering fpecches. Wherefore let all, that 
hate adultery, abftaincfrom euery of thefe degrees, and not 
by anyotherwifc confidcring of them, labour in their iudgc- 
ment to make them tolerable, but weighing them as accidents 
or inducemencs of adultery, letthem fly them, as adultery it 
felfe. 

Secondly, to Hue in cafe and idleneffe, is here to be rcproued, 
for it is a true faying,Of/*y£ tolla4 } periere Cupidinis or cm, Tal^e 
away id/eneJfe,andpreuentwantonnefe, Danid may be an exam- 
ple,who payed dearcly for theexperience,which he bought or' 
the mifchiefe comming by idleneflerand the Ifraclites,who be- 
ing idle inShittim, fell to adultery with the daughters of Mo*. 
ab : and the young widdows,that wax wanton againft Chrift, 
are noted to be idle goers about from houfe tohoufe. 

Thirdly, Surfetting and drunkenneffe are to bee repro- 

B b 2 ued 



Gal. 7.19. 



Efayj.i*. 
iPcm. J4. 



1 Tim. 



Prou.7. 11,13, 



Againfi idencfe, 
2 Sam. 1 5. 



Numb. 1 J. 1. 
1 Tim. 5. 12. 



35* 



Ezc.i* 49. 



Ephef.5.4. 



7hs feuenth Commandement . 



Obfcene flttures 
iThef.j.ii. 



Mark, tf.ii. 



Munft. Copmcg 



ucd,as degrees and occafions of vnclcanncflc. Amongft the So- 
domites there was fulnefle of bread, and abundance of idle- 
nefle, and from hence it followed, chat they committed the 
abomination of vncleanneflfe. Experience fhewcth this daily, 
that vncleannefle is the vfuall companion ofdrunkenneiTe. 

It is very xmc.Stnc fcrere & Bacclefngct Venus ; i r ft meats 
anddrinkes temperately, and there veillb? nofuch heat ofvenery. 

4 Being prcient at obfcene and frlthy ftagc-plaies; namely, 
fuch wherein the way andmanner of vncleannefle is*acted,and 
fo taught to the ipectators : againfl which^chere is an expreile 
precept ; Let nbt adnltery or for?? tent ion be once named amoncrft 
you, neither filthixeffe, nor foolijh talkjxff. 

Fifthly ; to banc obfcene ami filthy pichires,and much more 
to make iijch, whereby filthinciTe or wantonnciTe is rcprelen- 
ted : contrary to which it is. commanded, Abftai-se from *B 
appearance ofexilL 

Sixthly, to dance isfciuious and wanton dances, men and 

women together. Some dancing indeed hath bcene approucd 

among Saints,as when Goliah was ouercome, the daughters of 

Icruialem danced, and p'ayed vpon Instruments in praifing 

! God,a;;dfo did <J\itrt*m and the worries long before, and 

j I?rf#iddanccd beforethc Arkc. 

But to dancers fome men and women doe in thefe times^ in 
amorous fort ki Ming and dallying, and vflng wanton gefhires 
towards one another^ cannot bee without hnne, for here is 
plainly the wantonneiTe before cenfured, as a fruit of the flefh, 
and an ottering of themfclues to further temptations. The 
daughter of Hcrodia* -danced before Htrod, and others, per- 
haps not fo wantonly as fome doenowadaks; yet this did coit 
John B apt jflshz^. 

One LucLohjchs an Arebbifbop s of whom you may reade in 
Mnnfters Cofmography, whilcft he was together with others 
prefent at this vanity, they were all deftroyed bythehoufe fal- 
ling downe vpon them. 

Laftly, for women to gad, and wander oucr much abroad, 
to meetings of vainc and light perfons, and in the twi-Jfght : 
for this is a great fhew of leuity, and of an vnflayed mindc : 
the harlot is alfc fct forth by this, that (he walked in thetwi- 



The duties tfthefcutmk Commmdement. 



flayed mindc : the harlot is alio fee forth by this,thatflie wal- 
ked in the twilight, in the euening, when the night began to grow 
blacke anddarke : and to be fuch, as whofe feet cannot abide in 
ihchoufe. Let 2)«**£ the daughter of lacob, be an example to 
take warning by, who going abroad to ice the country, was 
taken byShcchem and deflowred : and the daughters of Shi/oh, 
wh© going out to dance, were taken by the men of Beniamin. 

Qufft. 96. What is here commanded? 

A. To Hue i* temperance ;chaftit j ; andfobemeffe.andfs to la- 
bour to keepe my body holy and pure, aa a temple of the holy Gheft. 

Explan. Hauing (hewed the finne, the vcrtuc to be embra- 
ced followeth, which is to keepe as the fouleandminde, fo 
the body and members pure and holy, without any adulte- 
rous fpot and ftaine of vncleanncfle ; and the rcafon is yeelded 
by the Apoftle, Tour bodies are not your oyvneye are boxghtwith 
apricc^andyour bodies are the temples of the holy Ghofi. If a man 
hath an houfc of his owne, he may vfe it as he thinkes good ; 
but if the Palace of fome noble pcrfon or Prince bee commit- 
ted to his keeping, to which that great pcrfon doth vfually re- 
] fort,he dareth nor let it lie floucnly or vncleane : no more will 
i a Chriftian man or woman his body, but keepe it pure for 
the great perfon of Gods Spirit,who doth daily come to him, 
as to his Palace and Temple. Wherefore, when the Apoftle 
would in fhortdeliuer what the wiliofGod is, hefaith, This 
is the willofCjod, even your fanftif cation ^ and thatyefoouldab- 
flaine from fornication. And diftinguilhing men into fome mar- 
ried and fome vnmarried, he willeth them to be all alike min- 
ded for this, fecking by purity to pleafe the Lord. Now that 
w r e may the better be preferued thus pure and holy, coniidcr 
firft the parts,and then the meanes. The parts arc modefty and 
febriety. Modefty is a decent and comely carriage of our 
felucsinallthings: 

Firft, in the eyes, when they arc flayed, and not wan- 
dring, as the adulterous cyesipoken of before; but as lobs, 
tied by couenant, and ftedfaft purpofe of not finning here- 
with. 

Secondly, in the countenance, when it is bafhfull, and not 
Bb 3 impudent, 



3J 



Prou.r.ftii. 



Cca $4. 

ludg.u. Ji, 



1 Cor. 6. 1 5,10, 



xThcf.4.3. 



1 Cor. 7.17. 



Medejl?, vtbsn- 
initflandtlb* 
lob 3 x. 1 . 



358 



Prou.7.ir. 



The fenemh Cemmandetncnt . 



4 
I Tim. z.$. 

Zeph.i.8. 



Efay 3. 14 



Sobriety, vphcrc- 
initftuaddb. 
Luk 11.34. 
Prou. aj.i. 



Lukei4. 
Atls 2. 4<. 

Ecc!»io.i6. 
Vcrf.J7. 



1 Tim 4.5^- 



impudent, to expreffe which, maids were veiled in old time. 

Thlrdty,!nrpccch,whenitisfparing(fortheharIoti5abab- 
ler ,) when it is fubmiiTe and low (forthc harlot alfo is loud ;) 
and when with the bed words, and becomminga modeft fpi- 
rit, in ipeaking of things fhamefull in themfekies, as is the 
phrafe of the Scripture : «/^W*»*kncw his wife £#*/;. 

Fourthly,in apparell^whcn it is fuch as becommeth men and 
women fearing God, not ftrange to the difguifing of the per- 
1'on, as the Courtiers at Ierufalem, whofe rt range appnrell the 
Lord thrcatneth, faying, J will vy fit the Princes and the Kinas 
children, and a 11 fitch as cloath thcmfihies with ftrange appar ell : 
not exceeding a mans degree and calling, not light and vaine, 
norouer-curioiiSjas the apparel 1 of the daughters of Ierufalem, 
againfr which it isthreatned therefore, Thatwftcadefafweet 
fauor jhere fkall be fihke ; in /lead of 'a girdle, a 'rent ; in ft cad of 
dr effing of the ha ire, baldvejfe; and in fteadofa ftonucher, a 
girding with fachchth, and framing in ft e ad of beauty. 

2 Sobriety is Chriftianiy and temperately to carry our 
{clues in the vfe of meats and drinks: Fir(t,by auoiding excefie, 
Tt-keheedt left at any time jour hearts bee opprejfedwith forfei- 
ting and dmnl^exnejfe ,iaith the Lord; and when th on fin eft down 
to eat wtt.h a ruler, faith Salomon, if thou bee a man gin en to the 
appetite, pnt thy knife to thy throat. Secondly>by honed mirth, 
feafoned with fome holy 3nd good fpeeches, as the feafts were 
vnto which Chrift was called, and the eating and drinking 
together of the firftChriftians. Thirdly, by eating and drink- 
ing at fit times, and not (till, eucr as wcare inuited by compa- 
ny, ordtfordcrly appetite, forncceffuy, and not for rafhion; 
for woe be to thee, O land (faith the wife man} when thy Princes 
eat in the morni'-.g : Blcjfcd. art thou ( land) when th y King ea~ 
teth in feafun+for ftrength ,aud not vnto drunl*enneffe. Fourthly, 
by a fa notified vfe of meats and drinks, which is, when prayer 
and tharikfgiuing arc vied before and after them. Meats Cjod 
hath created to bet received with thanjyfgwing • fir etiery crea- 
ture of God is good, andmthing is to. be re fifed, /fit bee received 
with thankefgt^ing ; for it is fanctifed by the wcrdand prayer. 
If thefe rules of modelty and fobriety be obferued out of a con- 
fciencc of purity, then all ads repugnant vnto thefe will much 

more. 



I 



Ibe duties efthef<ue»i\) CornnA»dcmetit< 



359 



mc ! ^auoided, as being too groffe, not only for fuch as arc 
Chriitui.l f 3 but eucn ciwliy modeft and fober. 

Themeanesto be prcferued thus pure and holy, arc either 
gcncrall, belonging to all ; or fpcciall, fomc for married pcr- 
lbns, fome for the vnmyrried. 
The gcnerall prefcruatiucs arc : 

i To conflder the neerevnion betwixt God and vs,(b great 
ishisloue, as that hce hath married vs tohimfelfe, infomuch 
as that he is our husband, andwearehisfpoufe, and as there 
isgoodreafon, hce ismoft iealous ouervs, and cannot indure 
any impurity in vs, if there bec, hec doth in the very inftant of 
vncleanneflc call vs off, as the members of an harlot. 

2 ToconfiderthatGod is holy and pure, and the Deuill 
an vncleane fpirit, vnto whom he is ioyned in fellowfhjp that 
(inneth by vnclcanneiTc. 

Thirdly, to tie and bindeourfeluesby couenant and vowes 
• from the occafions,which as iparkles of fire doe light vpon the 
' tinder of our corrupt nature, as lob; I haue made a covenant 
\ Tfith mine eyes, why tkenfionld I thinke on a maid ? Otherwifc, 
where is that Chriftian care of nor iinning,of which Pau/Cpca- 
\ kcth, what care . ? 

i The ipeciall preferuatiucs of (ingle perfons arc : Firft, 
I tobcatdowne the body, and bring it into fubieclion, as the 
! Apoftledid : to bee abrtemious, elpecially from fuch meats 
and drinkes as inflate and lift vp the body, and prouokc to 
flcfhlincffe ; and in cafe of flefhiy motions to pray heartily for 
grace againft them, as alfodid the fame Apottle. Secondly, 
j to abftaine from the company of a woman in priuate, and a- 
| lone, and in the darke, aslcfcph with all fpced went out from 
the prefenccof his MiltrclTe, who in this cafe tempted him. 
Thirdly, if notwithstanding thefe meancs thou canft not con- 
tainc, but art troubled with flefhiy motions, then flic to Gods 
ordinance, which is the laft remedy for Angle perfons, accor- 
ding to the dedtrine of S. Paul: To avoid fornication, let cucry 
man bane his owne wife^and euery woman her own husband. This 
is the rule of Gods Spirit therefore, whereas in fome flnifter 
reipect, many young Gallants in thefe times, very inconti- / 
nenr, yec will not marry, but rather burnc inluft,or wallow in 



Ephef.j.30. 
P refer Maiiutsge- 

neratl. 



rob. 31. i # 
i Cor. 7.10. 



xCor.? 17. 

Prefer u.ct'iw.i 
for fag 1 e pa fins. 



a Cor. n. 



Gen. 19, 



1 Cox. 7. 1 , 



Bb 



the 



3<to 



i Tim. 4.x, 



i Hdpesofpu- 
riiy in married 
pet fins. 
i Per. 3.7. 



1 Cor. 17. 3. 



iCor. 7-T- 



Prou, 3a 
iTmi.5.14. 



Ihefeuenth Cmmandement* 



the mire ofvncleanneiTc with harlots,becaufe they are younger 
brethren, or their parents be Hiring, and the inheritance is not 
yet come vnto them, fo that they cannot marry fo richly, or 
becaufe they will not be tied to a wife,and the cares attending 
marriage. Thefe I lay, doe plainly fhew, that they are not 
fchollc rs of the Lords fchoole, but of the Dcuils, the matter of 
vncleartncfle. And whereas the Romanifts doe feeke to prc- 
ucnt men ofthis means,by orders of Priefthood and Monkery, 
binding them by vowes here-from, how incontinent foeuer 
their minds be : it fheweth plainly, that they arc not like Ca- 
tholikcChr!ftians,@2oJV/ax7Bf,T^«^ ! fef God, but of the De- 
u<ll,te whom it is proper to teach the doctrine of forbidding 
to marry, as Saint 'Prf«/(hcweth. 

The fpeciall prefcruatiucs for married perfons are ; 

1 To dwell together, and not feparate, as ibmc doe; 
The husbandmuft dwell with his wife, as a man ofvnderftandtng. 
Sometime it falleth out that they muft ncceffaniy be feparatcd 
for a time, as when the neceflity oi warres doth call hereunto: 
Now there is danger, as we may fee in the wife of Frtah ; but 
the Lord callingthcn ro this feparate lining, we muft take it as 
a calling in fpeciaii manner to continency for that time : in ca- 
ies vnneceiiary, it is an advantage giuing againft our chaftiiy 
to the commoji adueriary. 

2 To follow that rule of the Apoftle, Let the husband rue 
vnto the xvife due beneuolenee.ar.dlkewife the wife vnto the hw- 
band: and as he further expreffcth, to carry themfeluesfo to- 
wards one another, as thofe whole bodies arc not in their 
ovvne power, but mutually in one anothers power. 

3 To containe at times of extraordinary deuotion, bymu- 
tuallconfent, according as c ?.-i«/alfotcacheth,'D^w^w/tfw^ 
anoi her, except it bee by confers for a trme, that ye may gi He your 
f clues tofafiing and prayer. 

4 When women louc to beat home, and their delight is in 
their hufwiferie, as the vertuous wife is defcribed in the Pro- 
uerbs; and Saint T^'/chargeth, faying, Let younger women 
marry and bears children, and couerne the houje. 

5 When the man cfteeruerh bef: of his owncwife, abouc 
all other women, couenng her infirmities by louc, and the 

wnfe J 



The eighth C9mma*dement l 



wife doth likcwife of her husband, and therefore they delight 
moft in the company of one another. 

§& e ft* 97- Which is the eighth Commands 
ment ? 

Anfw. Thtujbalt notftea/e. 

'§$ffl+3& What is here forbidden? 

Anfw. All fl eating : which isfirfi by violent or fecret taking 
away that which is our neighbours, 1 . By oppreffion and tyranny 
in th I rich towards the poore. 3 . By deceit in buying and felling* 
4. ByvjinganvnUwfulltrade or way of ' gaine, y. By prodiga- 
lity j for thus doe men rob their children andpofierity, 

Explan. The finne againft this, I fay, is all Healing, that is, 
vniuft going about to diminifh the goods or eftate of another 
man any manner of way. Vniuft, I lay, becaufe fometime men 
doe enter vpon, and take away the goods and eftates of other 
men without theft, viz,, when they doe it iuftly, either being 
fpecially commanded by God, as t^c Ifraclites fpoilcd the 
I Egyptians, and tooke a*ay the inheritances of the Cana- 
: amies; or when men being -icpated by God vpon due confi- 
j deration, doe take away mens goods and land s^as forfeited by 
I the Law, or any part of them, asa mulct, or purifhmc.it for 
fomc offence iuftly laid vpon them : the Lord himfclfe is the 
Author hereof, where he appointeth, as a puiufhtT.ent to the 
fornicator, the payment of fifty fhekels of liluer, and to the 
I theefc, of making rcftitution foure-fold : and it fcemeth that 
1 the punishment of blafphemy befidesdeath, was alfo the for- 
feiture of a mans eftate, for that tyiboth, againft whom it was 
pretended, was thus punifr-ed. 

To ftcale then, is vniuftly to take away any thing from 
our neighbour 



3?i 



Deut.s2.i9. 

I.xcd. 2S I. 

1 King, ii, 



i K'ndt. 



Firft, by robbery, or theft, either with vio- | *[****]** 



Jence, orinfecrer, it is the higheftand firft degree of finning 
againft tfvs Law. The punifhmentof this finne was appoin- 
ted to be a fourefold reftitution, if hce had ftollen a Ihecpe, 
and had killed it; afiuefold, if he had ftollen an oxe, and kil- 
led it; and double, if the beaft ftollen were yet aliuc : not 
that the finne was thus expiated and done away j but for time, 



witn- 



tbtft. 



Tixcd.sa f. 
Vof.i. 



$6z 



Luk.i^.8. 



I Cor.6.10, 



The eighth Commandement . 



without this rcftitution, it could not bee done away, accor- 
ding to the maxime in Diuinity ; Ifynremitttturpeccttttim, mji 
reftttuatur ablatum ; Thefinneis notforginen, vnleJTe the thing 
taken away be reflored: Which Zacheus T>cing conuertcd,knew 
well enough, and therefore faith, If I haue taken from any man 
by forged cauillation, I reft ore it four c -fold. 1 fay yet, that the 
finne is not thus done away, becaufe as a common punifhment 
of finne, it is threatned, that neither theeues, nor covetous, nor 
drunkards, fiall inherit the Kingdome of Heauen. Whereas 
theeues and robbers are fejions amonglt vs,and punimed with 
dea;b,itisdone vpon good rcafon ; becaufe without this ag- 
grauationof piinifhrnent, no man mould poiTeflehisowne in 
peace, the bafer fort of our Nation, being through idleneffe, 
and want of conftraint vnto labour, fo prone to filching and 
robbing. But alas, were it not much better to take aftridter 
courfe for the imploimentof fuch idle men at home or abroad, 
than to fend fuch troopes of able and vigorous bodies to 
make litcram longam, for pilfering? Though they haue no- 
thing toreftore; yet we hauc mines to dig, and many other 
publike workes, and may haue mo»e \$yxm&A befides Bride- 
well. This is my poors iudgement concerning theie poore 
often dcrs. 

What is to be thought of taking the fpoile of the encmy,and 
of going againftaNation to conquer and fubdue it, whether is 
not this a great robbery ? 

If it bee vpon iult cauie that wanes are made and fpoiks be 

taken, it is no robbery, but a iuft rcucnge of God , viz,, if the 

i nation thus fpoiled, hath informer times notoriously wron- 

: gcd, and infefted them without rcftitution, if it hath broken 

I coucnants folemnly made, &c. for in the like cafes the j£- 

gyptians were iuftly fpoiled, and the Amalekites by Daptid 

and his men. 

But if warrcs bee made out of malice, or through vaine- 

glory, out of vnfatiable defire of reigning f«irre and wide, 

and getting together abundance of riches, it isagreatpra- 

j dticc of robbery. As one Diomedus an Arch-pyrat anfwe- 

Naud-G*?!. j 7. s rc ^ vn to great ^Alexander, being challenged for robbing and 

l infefiing the Seas : What is that to thee who infeilelt the 

whole 



3»fft- 

Totalftjpoileif 
tbeencr/y. 



Again]} theft > opfrefim, deceit. 



363 



whole world, but becaufc I doc it with a little Nauy, and 
thou with a great one, I am called a checfc, but thou an Em- 
I pcrour? 

What if a poore man, driuen through neccflfity, ftealcth to £* e fi^ 
wam.e, to death,, or to feed himiclfc, hauing none other Jp-urenms 
meanesofreleefe? t" 6 ** 

Howfoeucrhe be driuen, this is Mealing, and a head finne tAnfa. 
here, although thefe circumftances doc fomewhat extenuate i 
and Jeffenit: whence it is laid, UWen doemtdejpifi a theefe, , Pfcu 6. jj. 
whet* he ftealeth tof^itisfiehpsfoHle,becaufe he is hungry :h\\i it is ! 
added, Ifhe befour.d, hcejhallreftore fe Ken- fold, or gin e allthe Verf 31. 
fnbftarice ef Ins hsvfe, that is manifold according- to the firft 
Law, or to be fold for a (eruant. Wherefore take heed of the 
leafltheft, thou that art poore and needy, if rhoucanft, then 
worke and taT;e paines honcltly for thy lining ; if thou beeit 
notable, with Lazarus rather lie and die at the gates of the 
rich, than (leak, and to maift thou bee recompenced with him 
mHcauen; otherwifc thou takeft the way to hell. And for 
young di (Volute pcrfons that will rob to maintaine their riot, 
thcyihallaiTurcdly pay deere therefore withfhamefullejads, 
being hanged like dogs; and which is worfc cfall,yrde(Te they 
duly repent,with eternallmclthorrible pains,, for ahttle plea- 
sure in riot, mixc alio with dread and Tea re. 

2 Theiccond kindle of theft is oppielfion, and wronging 
without recommence making, and this is a farre ftreccning 
finne, a monfier with many heads. 1. In Kings andpiinccs, 1 l ^**' 
when as tyrannically they exa^t vpon their poore fubiecrs, 
taking Ynreaicnabiy of them for their owne pieafnre. The 
Lord made this anoccalionofthe peoples reuclt from 'T^eho- ' 
foam, when without all mercy hec threatned, laying, Oily ' iKing.i 
tea ft part jhall be bigger thorny fathers lanes ; whereas my fii* 
they 'did burthen yon with a grievous yoke, I mil mike your bur- \ 
then more heOuy. 

2 In the Officers of Kings and Princes, which extort 
from the people more than they areby their Lords- comman- 
ded, eucn to the piiuate inr ich'ug of themiciucs. This was 
the Publicans finne, who were the Officers of the Romans, 
the Lordsof the world, and therefore were odious amon*lt 

all 



Op;.rfKMof 
maifffirtu 



\_J6± 

Luk.3.13. 

3 fCnde. 
i King. 2i, 



Hof.f.io. 
4 Jsjftde* 

Lculr.2j.14. 



Efa.i.ij. 
Vcrf.14. 



The eighth Common dement. 



all people, and therefore called Publicans and (lnncri. When 
they came to Johns Baptifme, delirous to know what they 
fhould doe, this was commanded them as their maine duty; 
%jquircno more than that which is appointed vnteyon, as if fai- 
ling in this, they were guilty of fo notorious afinnc, as that 
what foe uerelfe they did, they could not efcape Gods wrath 
to come. 

3 In Noblemen and great per/bns, which take away the 
lands or commons of meaner pcrfons, or inforcc them to fell 
for fearc of their difplcafure, at an vnder-reckoning. This 
was Ahahs finnc againft Naboth, and fo fellonious a robbery, 
as that God arra : gned him, and condemned himtolofc his 
bloud,as Naboth had done. If any now adaies doc the likc,as 
God knovves there be many, though he murther not directly 
that hemaypoffeffe, yetifheabufeth his power to the wrong- 
ing of the poorc or meaner perfons, he is a robber by opprerh- 
on, and may lookeforhis punifnment threatned inthiscafe. 
The Princes of Iudah are like thofe that remoue the bound, 
therefore will I powre out mine anger vpouthem like water, that 
is, without any ftay or let. 

4 In rich men that take aduantage of the poorc mans 
neceffity, through which hee is conftrained to fell lands or 
goods, notgiuing to the worth for them. Againft this, as a 
fore opprcrfion, the God of Ifracl gaue*a Law to his people, 
faying, If thou feUe ft ought vnto thy neighbour, or buy eft of him, 
thou Jhalt not opprejfe, but according to the number of the jeares 
from the hibilee, thoufbalt buy of thy neighbour if there be many 
yeares increafmg the price, &c. But this Law, or the equity 
hcreof,is little regarded now adaics,euenamongft fuchastakc 
thcmfelucs to be Gods people, cucry man almoft euery where 
being only for himfclfc. 

5 ludgcs and lufticcrs, or any other Minifters of Iu- 
ftice, or fubori bates vnderthem, which hauc their hands o- 
pen to rtcehic bribes, and then they are ready to workcon 
any fide. Thar ( Prtnces are rebellions, faith the Lord, and the 
companions of t\\ccues,euery me !ov cth gtft s ,andfoUoweth after 
rewards. There fore Jwtlleaje me of my aduerfaries,& auengeme 
of mme enemies. I would to Gou that this wcrccucr before the 

eyes I 



Agmji thtf i, tf>frtftt*,*nd deceit. 



3*5 



6 Khde. 



Prou.xi.i5. 



7 #«&. 



/ 



eyes of cuery corrupt Iudge and luftieer, and of cuery gri- 
ping vneonfcionable Lawyer, and pilling officer in cuery 
Court, that fuch are companions of theeucs, and Gods grit- 
nous enemies. 

6 In fichas coward deerefcafons lioord vp their Cornc,and 
the like,in forc-fhllrg ofMarkcts,Regr:itoL'rs,:ind frgroccrs, 
which aicfo let vpon theft owncpri a c giinc, as that they e;v 
dciiourby allthcfcmcanes toinhauncc the price, to the vtier 
vndoing of the poore. Thele arc theencs of the Common- 
wealth alibjthey arc acctrried ; Tie that wnhdrwerh the come, 
thepeoplevtiicurfe him, but bl'ffingfhah be vpvn the he Ad of him 
thai filteth coy -ne. Many bictcr cryes bee daily fent vp againft 
fuch Cormorants by the Lords poore people, and curfes vttc- 
red, which fhall not be in vaine. 

7 In fuch as take pledges ofthe poore, which they cannot 
fpare,but to their great hinderance and hurt, and fuch as re- 
fiorenorthe pledge; tor the Lord hath tbrbddcn to take thy 
neighbours garment to pledge when hec hath no more, cr at 
the lead, to icftore it yCr die cucningwhen it feruethto co- 
uer him : alfb, No man fhailrake the vpper or the nether miljlone 
to pledge, And'forrf ftoring any pledge taken, it is a proper- 
ty of him th?t fhall liuc and not dye; //<?? hathrejlored the 
pledge to his debttt, whereas hec that bath not rcllorcd fliall 
dye. A fcarcfnll doome againft many mifcrs in their times, 
that without ail confcicnce, take aduant.:gc agninfr" poore 
meiij when lands being laid to pledge by morgagc aic for- 
feited, the poore man not being able to r.cdcemc w : for in this 
cafe thou muft giuc the full price as* iris worth ; otherwifc, 
lookc how many pledges thou kccpefr 3 Jo many witneflcs 
doefxthoukcepe to teflihc thyopprefTion agafaft thec at. the 
latter day; 

8 In fuch as let lands or monies, fetting them vpon the | g r^, 
racke, and not fo as the hirer, by Gods ordinary blciTing, j upycQLnin 
may bee faued harmelcfTe doing his belt endcuour, this is ' toti*tto*ds, 
called a biting and deuouring of our neighbour. For thele 

lcttings are both fo alike as I take it, as that they may well be j 
ioyned together according to that Law, which if it be rightly 
applied, belongeth equally to them both ; Tkwflialt notgtue Dcut.: ] ip 

to 



Exod. ti 95. 

Dcut. i 4 6 
Ezcch. 18.7. 



s <55 



The eighth CommMdement. 



9 %}nde. 



t a Kjnde. 

dgainjiBanfa 
rupts. 



to biting to thy brother ', either money, meat-, or any thing, that is 
put to vfttry,or biting: Co that,if there be any way that the wic- 
ked heart of man hath dcuifed to oppreffe by, in letting any 
thing, itis a breach of this law, and adcuouringoppreflftou. 
Wherefore let both the caterpillcr-like vfurcr, and the vncon- 
fcionable Landlord apply the threatnings of the Law,whcre- 
ioeuer they finde them,as well to the one as to the other,being 
both deepe plunged alike into the fame damnation. 

It is the finnc of this nation to oppreffe both thefe wayes, 
and no doubt but the Lord hath fome great iudgement to pu- 
nifliit, andfuchis the biindeneffc of the Vfurer, opprcfling 
with his money, as that he crycth out vpon the Landlord,and 
ofthercnt-rackeroppreffing with his land, as thatheccryeth 
out vpon the Vfurcr, and neither of them fee into their owne 
finnc,to turnc there-from.lt is the practice of too many in our 
nation to oppreffe this way, no confciencc being vfed, but as 
a man can by mod cunning deuices procure his ownc grea- 
ter!: gaine. Wherefore repent, and let neighbourly louc bearc 
rule, which is the fulfilling of the Law. Let nothing to the 
hindcrance, but to the benefit of the hirer : bee content with a 
moderate gaine,fo (halt thou (hew loue and baue louc,which 
through vnconfcionablenefTe is waxen cold all ouer this our 
world. 

a Infuch asfell vpontruft, corne or ware, the buyer wan- 
ting ready money, which take more than a iuftpricc there- 
fore,without all reafbn. Is this the louc wherewith thou loueft 
thy neighbour asthyfelfe? Is this an helping hand reacht out 
vnto him in his need ? It is a reaching of him a knife to cut his 
throat, when hee asketh thee bread; a treading him downc 
into the water with thy feet, when he craucth thy hand to 
hclpe'himout. Wherefore either fell not vpon truftatall,and 
fo deny altogether to doe the office of loue, or elfc fell for an 
indifferent gaine, cucn when thou truftcft. 

10 In fuch as fainc thcmfelues bankrupt, to deceiue their 
creditors, bringing them thus to compound for their debts 
fometime at fiue {hilling in the pound, fomctime at leffe, 
Hee is a wicked man that borrowech andpaycthnotagaine. 
Their credit is rcpt, that is, broken before God and man. 

Vndcr 



Agmft opprefion and deceit. 



Vnder the colour of pouerty, they inrich themfelues with 
other mens goods, and rob the poorc in deed. 

II. Infuchashire labourers to doc their wOrke, but ei- 
ther defer to pay their hire, or deny fome part of it. Againft 
this the Lord hath commanded, faying, Thou /halt not of frejfe 
an hired feruant. Thou ftmlt giue him his hire for the day, nei- 
ther fcalithe Sunnegoc downe vfon itjefi he cry again]} thee vnto 
the Lord, andit be Jinn c vnto thee. So that this is an oppreffion, 
and a crying opprefllon, to putoffrhc poorc labourer byde- 
layes, who hath prcfent need of His wages, but much more, if 
any part bee with-held from him. This is a finne making fo 
loud a cry, as that itafcendcth vp intothcearcsof the Lord 
of hofts for reucnge, as Saint lames fheweth. The greateft 
men are rhoft guilty of this, who abound here, but if they had 
none other finnes, they fhall bee ftrrpt etien for this of all 
comfort, and cuery penny detained from the poore, fhall 
bee a fcarcfull tcftimony agaitift ichi at the day of iudgc- 
ment. 

1 2 In fuch ashauing Wrbnge is neighbor any way,though 
vnwittingly, yet ir con n ing to the knowledge ofthe wrong 
done, he fhall rcfuic " -\y recompence, the fault being 

onely his : as when <zw-, . \ ke in :o a m iris ccrne,bcing fi:f- 

ficicntly fenced on his part at 6 ween the c-.vn.c/ifhcfhail de- 
mand recompencc and (hevs hi .ie; it is oppreiTibn not to 
make iccompence in fome reafonable inanncr,but much more, 
if he in his owne knowledge' could not but coriceiue before of 



this lorTe like to come to his neig! oour. 
The thirteenth kind ofthefc is, fraud 



\\a deceit in bu 



ying 



and feilii,g, and this is alike threatned as oppreffion ; Let no 
man offrcjfe or defraud his brother in any matter, for Cjod is the 
anerger of all fuch things. Deceit is practifed diuers wa ics : 

Firft, by falfe weights and meafures, or by fome deuice, gl- 
uing lefTc than meafurc, this is an abomination to the Lord, 
For, Thou fh ah not haue, faith God , in thy baoge two manner of 
weights, a great, and afmalL neither [halt tho:i bane in thy hotife 
diuers meafures, a great and a [mall. Tor all that doe fuch things,, 
and all that doe vr.rightcoufly, /ire abomination to the Lord thy 
God. Let them looke to it therefore that hauc two kinds of 
. weights 



357 



11 Yjnde. 
To deny labou- 
rers bit c 
Dcuc.14.14* 



lames $. 4, 



1 1 Kjndi. 



13 Kinde. 
i Thcf.4 6. 



Dcut.iy. 13,14. 
Veil. i5. 



S<58 



Amos 8. 4. 
Verf.rf. 



7he eighth Ctmmtndtmcnt. 



weights and meafures, one to buy,and another to fell by^their 
practice is abominable. 

Secondly, by mixture ofbafe things, and fuch as be nought 
or little worth wich things of price, and (b felling all together, 
as if all were beft. This was the finnc of the Ifraclites, Cormo- 
rants, againft whom the Prophet inueigheth, faying; Heare 
this, O jcthatfwxUow vpthe paore y that ye mzymal^e the needy 
of the /and to f.Ule \ fajing t whenwill the new moneth be gone y that 
we mAy fell come ,&c. and fell the re fafe of the wheat? And this is 
the (inneofemny Tradclmen,Corn-ma(ters,and Hap-mafters, 
and of fuch as dealc in eucry commodity in thefc daics,(trange 
are their dcuices, to make thingsthat are fold by weight hea- 
uicr, and to ftrctch fuch things as arc fold by meafure, and to 
make the grcateft gaine of bafc come or other ncceflaries, 
wines, and the iike, which are too many to be named. I thinke 
that no age did cuer.come ncerc this our age for this deceit, 
wherein there are fo many Zacheujfes ynconuerted, taking a- 
way from one another by forged cauillation ; God grant that 
they may fpcedily repent as he did,, for theirowne comfort 
and faluation. 

Thirdly, by /etting a faire gloffe vpon all things to be fold, 
that the buyer may thinke it farrc more precious than indeed 
•it is, and pay for it accordingly. Thus they finnc by theft that 
fophiiticatc any wares, or vfc falfe lights and flights, or oucr- 
rcach drc buyer by outwardly placing that which is goodly, 
and hidingthe bafc and liccle worth. This is a colourable de- 
ceit to etrcumucnt the fimplc, but they that vfc it foali be ta- 
ken in theirowne craft. 

Fourthly, by fctring forth the thing to bee fold by ex- 
tolling (peeches, though it be vnworthy. This is (b common, 
as that rmny who arc accounted honcft men, doc fall 
into this diflimulation alio, and proue themiclucs itca- 
icrs. 

Fifthly, by factions, when as two or three compact toge- 
ther, that when one is felling the other fhall come and bid 
him fuch a price to decciue him that intendeth to buy in- 
deed. 

By thefe and the like deukes fttcht from hell, whilft they 

thinke, 



jfgMtnft Couetoufncjjt. AndV*rnercifulnc(fc. 



tiiiftke, that they deceiue others, and aduantagc themielucs, 
they doc greatly deceiue their owncfou!cs,lofingetcrnaII life, 
for the bale gaincs appertaining to this life ; Tor what Jh all it 
profit a man to wtmie the whole rr or!d, and to lofe his ow^cfonle . ? 
The fourth kinde of theft, is the practice of vnlawfull Arts 
and meanest© get riches : as iudiciary Aerology, whereby it 
fhallbe vndertakento iucigc of particular future events, the 
blackc Art, whereby the Dcuillis conluited with to findc out 
things loll, and Palmiftry, whereby it is pretended to tell for- 
tunes by beholding the hand. Ho wloeuer it may, and doth of- 
' tcntimcsfailouttobetruc, which is thus foretold, yetthefe 
Arts are to bee condemned, as for the open or lecret compact 
betwixt the praclifers and thcDeuill, and the preemption, 
entrii igvpon thefearchof Godsfccrcts, and focliming, as it 
were, into hischaireofOmnifcience : fo for that they arc alto- 
gether vaine and vnprofitablc to fuch as make vfe hereof, no 
j (\i ger being the more prcuented ; and if things loft be reco- 
j IK . th lollc being no whit the lcfle notwithftandirg, but 
| far greater, becaufc God is loft for the Deuill, who thusdil- 
j couereth ilings loft, and gctteth ibules. 

Againc,to make a trade of gaming to gainc hercby^becaule 
j menarehindred hereby, and many vndone in their outward 
j cftatc. Morcourr, to make paintings for womens faces, dif- 
guifing, and monftrous attires, vnciuill and immodeft appa- 
reil, and many other things, which feme mecrcly to fct forth 
pride arid vanity, and to iell thefe things, it is vniuft gaine for 
the blazons of finnc. 

Laftiy, to keepc ftewcs,or whores,to gaine thereby, is to to- 
j leiatc this wickedneffe for yearely penhon of mony, raked out 
j of thefe finkes (as the Pope doth) as it is an intolerable abuie 
j againft the feuenth Commandcment, fo it is the molt odious 
J theft againft this Commandement of all others. 
j The fifth kinde of theft is by prodigality, and riotous wa- 
ftingthat which God hath lent vnto a man, to prouidc here- 
with for wife and children, and to pay eucry man his. For 
our goods in this world are not ourownc to vfe as wee lift, 
but committed to our difpenfation, that wee fhould honcftly 
and fobcrly vfe them to fuch ends as God hath appointed : 

Cc as 



I69 



Lukcy, is, 



AgainflProdi- 
galitie. 



37° 



The eighth CemmAvdtmcnt . 



i Tim*?. Si 



tfatth.tf.M- 



Ma«h. *. 14. 

1 lolmi. n. 



as a icruant therefore hauing receiued money of his maftcr, 

to belaid out to inch and fuch vfes, if hee Hull ipend it vpon 

his ownc pleafure, is a theefc to his Mailer : fo he, that hauing 

the goods of this world, moreorleiYe, at the hands of the 

Lord, to the end that he may liuc comfortably hereupon, owe 

nothing toany man, and prouidc for his ownc, if God pcr- 

1 mits;ifcontrariwifche (hall wa(teand confumcthemamongft 

j harlots, and drunken companions, and gameflers, hee is a 

I theefcto the great Lord of all; and a worfcthcefe, as Saint 

\ Paul callcth him, than many an Infidell. He robbeth and de- 

priuctk his owtfc boweis,his children, his ownc flefh,Jiis wife 

(O lauagc and inhumane !) of all meanes of maintenance, and 

lcauetii them hclplcfle, cxpofed to hunger and cold, and 

poucrtic. 

§}usfl. 99. Is not this Comtmndcmcnt bro- 
ken anyorhcr way ? 

Anlw. Tes,couetoufneffe in heart is alfi a great Jintte avainft 
i it^andir-mercifiilncffe ; and laftlj, robbing ofCjod in things dedi- 
I cite, in Tythes and Offerings. 

Exfw. Thefe femes are not put off to the laft place, be- 

caufc the leaft , for they are moft heinous, but hecauie they de- 

icruc a diitind confederation by themielues, as being rather 

j again ft God than againft man. CouCtouihelYe is an vmatiable 

! moft eager deiircof hauing more, carrying a man on to the ob- 

' wining of worldly gainc,through any meanes, though vncon- 

fcionablcand wicked. 

For firft, it is called Ai*J£f«, adefireof hauing more, and 
WktppkU, aloucofmony, that is, &]' iEo^Lu, inafuperlaiiuc 
manner, fo as that the mind? is taken vp night and day with 
worldly cares, and dcuiccs to get the things of the world, 
there being an ouer-great diffracting feare of wanting thefe 
things, according to the word vied by Chrift, ^junei(xv£rsy Be 
nctcarefa/l.Thrs very defireof tbc world is couctoufneiTe,and 
the root of all euiil ; this isthe fcruingof Mammon, fo as that 
the man that hath ir,canaot fcrue God; for be that thus loueth 
the world, the hue of the Father is not in him. 

Secondly, I addc, carrying a man on to. the obtaining of 
worldly: 



AfAinfi '■ Couetoufnefc tndVtmettfulneffe. 



37' 



worldly gitne, through any meanes,bccauic hereby couetouf- 
neffcdoth exprcffcit feifc before men, and when any man is 
come to this, without confciencc ot right and wrong, to get 
what he can, his (in is perfected, nothing rcmaineth now for 
him, but as a iuft re ward,dcath and damnation,the drowning 
of his fouic in perdition for this foohfh admiring the du(t of! 
the earth, and adoring the wedge of gold, and that that day j 
fhouldcomc vpen him vnawares, wherein he fnall be fait in- ; 
to the torments of Gods enemies. If any mans heart therefore j 
bcoppretfed with worldly cares, choaking the feed of Gods j 
Word.hindiin^from hcauenly meditations,and deuoutpray- j 
er, though there becnomcanesof wicked game outwardly j 
vfed,yet it is a couerous heart,a ferucr or Mammon,and an ha- \ 
tcrofGod, butthisisonely betwixt God and a mans ownc , 
confciencc. Againe, if any man fceketh gainc by opprelllon, \ 
by deceit, by v.nreafonablc fparing when he ought to fpend, 
he vttcreth himfelfe for couerous before men alfo. And this is 
the right vndtrftanding of couetoufnefle, whence it appeareth 
how fouly they errc, that account himcouetous who is onely 
| frugill, and defirous to kcepc within trie compaffe of his eftate 
■ in his cxpences. There may be a couctous heart in the fight of 
j God indeed, butthatis not feeneto thee, and therefore thou 
! iudgelt, ifthou fhahtake him for couctous, thou finneit by ta. 
king vpon thee Gods office. Contrary to which is that pre. 
i ceptofthe Apoftlc, Iudge nothing beforethe time, till the Lord j 
come who will lighten things that are hid in dark* effe? andmak* I 
thecounfels of the heart wan f eft. Woe is to them that con- | 
demne rhc righteous, and adouble woethenis to them that 
delighting in riot themfclues, doe paifc their Sentence vpon 
I men ofmorcfoberand (tayed minds,taxingthemas couetous, 
| becaufe they will not drinke and fpend iuperfluoufly at the 
j Alehoufc, nor cntcrtainc lauifli and riotous idle packs, good 
• fcllowcs, as they call them, in their hou r es. 

Vnmcrcifulnctfe is a benu named ne lie of Chrittian loue, har- 
dening him that is affected herewith ; io, as that he will not 
beftow any thing where apparant ncccflitic doth require. 
Andthisisakindcof falfe dealing againft God, for a mans 
ownepriuatc commodity, which he takcthfo hcinoufly, as 

I Cc 2 that 

> . — - — >■ - . 



IafS.l.i4,ff< 

i Tim. 6.0* 
Luk .11. $4. 



i Cor. 



4-5- 



37* 

Matth. zj. 



The eighth Csmrx, 'an dement. 



Again fl SXr'h 

lege. 



Titrtsdueby 
Gffij Law. 



Ar git* i . 
Leuit.:7. 30. 



Excxl K.24» 



that he makcth fuch hard-hearted mifers examples of his ven- 
geance, eucn for this adiudgingthem to hell fire with the Dc- 
uill and his Angels. F;or the Lord cornmcth intheperfon of 
the poore, which are poore indeed, that is, impotent of body 
and vnable to helpe themfelues, orneceflarily by Gods hand 
caft into poucrty and want, and what thou denieft vnto fuch, 
thou denied vnto the Lord, from whom thou receiue/t ail 
and vnto whom thouoweft all, who will alio require at the 
la ft day, faying; I 'w 'as hungry, and thou did}} not feed me, na- 
fred, and thou diddeft not c loath me<> ft eke z and inprifon, and thou 
vifitedftmenot. 

Laftly, robbing of God, which is called facnlcge, is in 
things dedicate, when they arc taken away, and in tithes and 
offerings, when they arc vniuftly paid, and without confer- 
ence of che right. For as the Lord hath forbidden itealino 
from men, fo, and much more ftri&ly hath he forbidden flea- 
ling from himfclfe, and appointed more precifcly the duties to 
bepaid to his Minifters in hisftead. Now that wee mayfay 
fomething of this fimie, to mouc the confcienccs of all fuch as 
tnake confidence of any dealing, itfl»allfirftbei*hewed, that 
tithes arc due by Gods Law vnderthcnewTcftament.-fecond- 
ly, wherein it is offended about the payment of tithes: and 
thirdly, how God is robbed in things 'dedicate. 

1 That tkhes are due eucn in thefc daies, appcareth from 
dire6t Scripture; Alltheti:hes of the feed of the grounds ofihe 
fruit oft he trees arc the Lords, they are wholly to the Lord ; hce 
faith not ih?l be,or let them bc,as Ongen hath wcl obferued of 
other ceremonial! Lawes, which were to Iaft but for a time, as 
| ofthcV&ffoucrfThtiJha/lbea Law or an ordinance vntothee:2i)d 
ib of other ceremonies. But as it isfaid of the fcuenth day, it 
I* the Lords Sabbath So of uthcs,they arc the Lords. Whence a- 
lifeth this i'ound rcafon:That which is the Lords peculiarly, & 
perpetually^ not by any new ordination for a time, that is to, 
be paid alwaies, without all difference of times ofthcold and 
new Tcftamentrbut fuch arc tithes,thcy arc the Lords,and not 
made fo by any fuch ordination, therefore they are to bepaid 
cuen vnder the new Tcftament alfb. It cannot bee maintained, 
that tithes are ccrcmoniall, or appurtenances of the LeuitU 

call 



Of Tithe $i snd things dedicAte. 



373 



tali Pnetthood: for God,though he gauc them to the Lcuitcs, 
yet did he not firft found them in that incorporation : buton- 
iy transferred his owne right to that oAr of Priefthood, q*o- 
nfqHeSo long as it fliould c :dure , and after the ccafingof that 
Prielthood, the fame right defcended, as it were, by entaile to 
the fuccecding Miniitery of theGofpell. In a word, Tithes 
wcreduetotheLeuiticaliMiniftcrs, not as Leuiticall, but as 
Miniiters ; and fo are fuccefliuely due to the Euangelicall Pa- 
ftors,as Paftors, and not formally as Euangelicafl. And if per 
impoffib tie, the Gofpell could ceafe,yet fhould not tithes ceafe, 
butberendredtowhatfoeuer Miniitery could bee feigned to 
fuccecd the place thereof. 

a This appeareth further by Scripture, concluding the 
(ameby confequence; It is ordained (faith the Apoftle) that 
they Jhotild line of theC/oJpeil, that preach the Gojpell, cuen as 
they did liue of the Altar, that did wait at the Altar. Whence 
I reafon thus, That is due now, and to be paid vnder the Go- 
lpell, without the paiment of which, the Preachers cannot be 
maintained according to Gods ordinance : but (uch are tithes, 
God hauing ordained them oncly, and not other meanes : for 
if none other meanes can bee fhewed to haue becne ordained 
by God, to maintaine Preachers, then Tithes onely arc of his 
ordinance. Therefore Tithes are due now in thefe daies of 
the Gofpell. 

3 This appeareth further, becaufe that a* vnto tA&ron, 
and vnto men after his order, Tithes were to be paid, fo they 
were payed vnto CMelchifedeckj after whole order is Chrift, 
in whofe name, and reprelcncing whofe perfon, are the Mini- 
sters of the GofpeJl ; according to the Apoftlcs rcafoning to 
the Hebrcwcs ; Here men receiue Tithes^ that die,a»dthere hee 
isfaidtQ kauerecctHed Tithes that Imethforeuer* &c\ Hence I 
rcaionthus: That which is Chrilts due, as hee is a meanes of 
Gods blcfling vnto the people, that is, the due of his Ministers 
feruingin the fame oflke : but Tithes arcChrifts due, feeing 
they were Meld, 'fedecks, euenasthey were due to the Priefts 
after tA^ron, becaufe due to tAaron? and they arc Chrilts 
and Mclchife decks* as they were a meanes of bleffing ; for £o 
nomine, in this refpedt Abralum is noted to haue paicd Tithes 
C c 3 to 



Arg. 2. 
i Cor. %\* 



Arg. 3 < 



Heb.7.S. 



374 



The eighth Cowman dement . 



Gta. 14. 
(Jcn.atf.i*. 



to f JMelchi[cdze}^> when he met him and blcfTcd him. There- 
fore they arc due to the Miniltcrs of the Goipell. And to fuch 
as will vndcrftand, cbjO\poll!c ^Wismoft plainc for Tithes : 
Let Inm that u inftrZLhei, n&j^rhtm that -hath in 'jh 'H:hd him 
partaker of '.ill his goods. What, mull he make his goods com- 
mon tfntc mm, that he may vie any of them as himfelfc ? none 
! will grant this, I am lure. Mult lie onely giuc him fomc fmall 
imttcr, as analmes at his discretion? Ah forced conhructi- 
on, to make part of all, fomc gratuity oncly out of the money. 
Thus thcr: remaincth no vyayclfc to make him partaker of 
all thy goods, but by the duo paying of thy Tithes from all 
forts of thy incrcaled goods, namely, which arife from thy 
Come, from thy Fruit, from thy Cattell, 8?e. which are called 
all thy goods. 

A fourth Argument may be taken from the cuftome of the 
Church ot God in aji agw. /&/«*] Cam acknowledge iome 
thin^dueto the Lord, when they bring vnto him part of their 
incrcafc. AkNtb&x more particularly payeth the Tithe of all. 
Iticob. vowcth to giue the tenth to the Lord. Vnder the* new 
Tcflament, there was a community of things amongft Chri- 
ftians for 2co.y-carcs,accordmgto fcrt^!l!dr.,wh\c\\ being dif 
blued by Vrban Billiopof Rome, Tithes came againe into vfc, 
iccording to Qrigta€k£yfMas>#K\& Gregory, long before the La- 
j terane Courted!, by which the Popes of Rome makcth them 
! Ceremonial!, tooke aduaneage of Impropriations for their 
, own: g -.inc. Who {0 would bee farther initrucrcd herein, may 
! rcadc the learned, Trestiics written of this fubicct by Doctor 
: Carlton ,\\q\\ IvTnopofChichefter, by Matter 'Roberts, Mini-- 
j (ter or Norwich, and others. Is is to bee renounced therefore 
. as an error, to hold that Tithes-are not now due by Gods Law, 
• and the Miniltery fhould hue vpon the beneuolencc of pco- 
| pic, as iy>ckjrfc, being decciued in his iudgement,did. It is 
' not enough to fav, it was a ceremony, and fo belonged oncly 
to the time of the Law : for though a figure might be found 
herein (as *S$lh*t*fiM hath obferued, ■» an Hebrew letter cx- 
p. effing ten, fetting forth the firft letter of Iefus) yet it 
was not mcerily ceremoniall, as other things that had no fur- 
ther vfc but to prefigure Ielus, this being a maintenance fo 

Gods 



. 1 



Oflhhes, And things dedicate. 



Gods MiniiTcrs, fiich ai he hath ordained alwaics to be in his 
Church, though not after the Tame order, yetfuch (as hath 
becne fhewedjas vnto which tithes a re cifo paid, 

It followcth now therefore^ that I (Ww the manner ofpay- 
ing tithes rightly, in all fjch as would line by rule, and keepe 
a rood coniciencc. 



Firfi 



they arc to be paid without diminution^ either 



tey 



C P : 



3/ ) 



•hen 
they arc paid in kindc, or a price isgiucn for :hem. If any: 
man among the Ifraelircs would buy his tithes, he" mufl adde { 
ri fifth part to the price, if hecpayeth it inkinde, it mult notj 
bee changed, giuing a worie for a better, for if it bee \ 
changed, then both it, and that, for which it is changed, fhill 
be holy, he fliall forfeit both. Contrary to which, is the cor- 
rupt manner now adaics, wherein for the molt parr, cither 
the word, or lead, is paid fox Tithe, orlcflc money than the 
Tithe is worth, it being a common reckoning of worldlings, 
that the Tithe is not fo much worth, as one of the nine parts. 
And yet this is one ofthelealt. abufes, if wee coMider the 
cuftomes, by which, initead of giuingafifth part more, only 
a fifth, or fourth part is paid, fix pence for a Tithe worth two 
(hillings and fix pence, or a peny, or three halfe-pcnce, 
for that which is worth a (hilling, or more : and hee thinkcth 1 
that he dealeth honeftly with God that doth thus. But let any 
man indifferently confider this Law, and hee fhallfinde that 
no fuch cuftome ought to bee arnongft men fearing God, al- 
though GodsMinifters, for^quietneile fake, be content to ac- 
cept of it, and no more hath beene paid a longtime; for the 
thing, and not the cuftome is to be regarded, if thou wilt goe 
by the rule of Gods Law, which canoncly order thy going 
aright. 

I Secondly, Tithes are to be paid yearely, cuery ycare, of the 

1 increafc of corne,ofcattell,of fruit, &c. for, AH the Tithe of the 

Land, both of the feed of the ground, andof the fait of the trees, 

is the Lords, a*d euery Tithe of bullocke and flieepe, &c. Thott 

7?Wr gixc the Tii he of ail, yean byyeare. Tor I hane ?iuen, farth 

! the Lord, aUt h e tenths of I jraelvnto the children of Lett* for an 

inheritance, and the rcafon is ackted, for their feruice about the 

; Tabernacle. 

| Cc 4 Now 



The right faying 
oflnbis. 
LeUtt.37 31. 

Lcuk. 7. ia 



Leuic.17.30* 

Deur.14.ii. 
NurD.18.2x. 



%-]6 



Dcut-M-l*. 



Deut. 14, 28. 



Dcut.!6. i£. 



Mal-3.8, 



Tit eighth Cemntdo dement. 



Now, whereas it fecmeth to be put in the mans power, fo 
that he duly pay his tithes, to impart hereof vnto the poore, 
and to eat and cirinke, and be merry herewith, he and his fa- 
mily : becaufethe Lord faith, If the way bee too long for thee, 
thou/halt put it into mony and carry it, and when thou commeflat 
the place which the Lord/hull chufe, thou /halt beftow the money > 
\ fir vthatfoeuer thine heart defirerh.&c. And againe, whereas it 
mayfecme, thatit was fuffidentto doc thus once in thethrec 
ycarcs, becauie it is faid, e/^ir theendofthc three jeares, thou 
Jhalt bring forth the tttheofallthineincreafithefameyeare, &c. 
Wee mult for the right vndcrftanding hereof, hauerecourfe 
to the originall Law, by which, as hath bin (hewed, the t thes 
are appointed for an inheritance to the fons of Ltui* they de- 
dicating the tenth of them'vnto God : now, if they were their 
) inheritance, then no priuatc man could hauc any power in 
: : the difpoiing of them, more than the Lcuitc had power oucr 
I the landgiucn to any oihcr tribe for inheritance. I take it 
therefore, that the man thus appointed, to bring his tithe in 
money, had not anypart of the worth of it inhispowcr to 
difpofe, but putting more hereunto, as wasprouided, a-fifth 
part, or more, according to Cods blcffingvpon him, hee had 
power in this, to make prouifion, and to eat and drinke here- 
of, and rcioyce before the Lord, and to impart of it to the 
needy. For thrice in a ycare did the Lord appoint feafts, and 
willed them, not to come to his houfe empty, but to bring 
•eucry man according to CJcds bleffin^ vpou him->a gift of his hand, 
i to feait therewithal!. And for the tithe of the third yeaie, I 
take it,that the Law hath none other meaning than hath becne 
faid, viz,, that out of the abundance of Gods bieffing, as fome 
thing fhould bee taken to feaftwithall at the Lords houfe, fo 
priuatcly the Leuite and poore fhould be refrefhed herewith 
at home. Some hold, that thetithe of the third yearc was a 
tithe ariiing out of the nine parts for charitable vfes, which 
qucftion 1 need not debate any further, hairing bcene large in 
thispoint. 

Thirdly,touching things dedicate to an holy vfc^if any man 
fhall prefume to takcthem, and turne them to a priuate vfe, he 
ftcakth fromj and robbeth God, according to that challenge 



made 



Of Tithes, and things dedicate. 



377 



made by the Prophet, faying; 7e haue robbed me, And jet fay, 

Wherein hatteyte robbed thee? In tithes and offerings* And the 

fame Law maketh things dedicate facred alio, and fuch, as it 

is a robbing of God, to take them from the Church. For euery Lcuit. 17. 18. 

thing (faith the Lord) fcfamtefrom common vfe, whether it bee 

man or bcaft,or knd,is mofi holy to the Lord, it may not be fold nor 

redeemed. And it is dcftruclion to a man, faith Satomon,to de- 

uoure chat which is fan&ified, and afterthe vowes to enquire. 

What is then to be thought then of Impropriations, where- Stf* e ft m 
by both glebe and tithes of many townes, arc taken into the 
hands of meere Lay-men, fomc imall Vicaridgc or penfion 
being allotted to the. Mini Iter ? 

I cannot with beating of my braincs dcuifehow toexcule Anfw* 
theievfurpers-from facrilcgcor rob.bing of God, and there- 
fore many thriuc thereafter that haue them. Trueitis, that 
the firft Authors hereof haue the hcauieft anfwer to make, as 
being directly guilty of this fmuc, but this is noexcufe, cucn 
for fuch as haue pure haled impropriations, knowing the very 
g'ebe lands to be dedicated to God, and by gift voluntarily, 
but irreuocablymaile holy, and that tithes, asinthemfciues, 
holy by original! iniVitutiorvj which if they were vnknowne, 
the cafe we're otherwise. They therefore that fume lea ft this 
way, offend firlt by con lent ylttO their predeceflbrs, Church- 
robbers : foe i' thou didft nr. thinkc it lawfull to buy and fell 
thefc things and co a-lieuate them fromholy vfes,wouid(t thou 
meddle with huyng them in the fame manner ? Secondly, 
thcy.ofrcnd by impouerifhing the Minivers of Gods Word, 
to their great difcouragement, taking their things, vnto 
whom they ought to communicate their o wne things. Third- 
ly, by vfurpi: g the Miniilersduty, vnto whom as it proper- 
ly belongeth to miuirter about the holy things, fo to poflcfle 
things hallowed and dedicate, for which it may be faid vnto 
them, as the fpirirs faid vnto the Coniurers, J e fas I know, andl Afojj. 13. 
"Taut: but who areyee? Fourthly, they offend by oppreflion, 
taking the tithes of the people for nothing, hiring for filiall 1 
penfion foir^e fimple cheapc bivj'ohn, vnder whom the people- 
peri fh for want of knowledge. 

What is to be done then by fuch as haue thefc things left Jj// 

them 



37 3 



iheekhih Cowm&ndemeKt. 



tsfnfi 



IV, 



thern for inheritances by their parents, and want all other 
meanesofliuirs;? 

In my opinion, their fafeft way for clearing 2nd vnclog- 
I ing their confcicnces, is either to dedicate thcmfclucs vnto 
God, it- they can by (Uidious endeuour attaine to any furfi- 
ciercy, that they may bee worthy of a Minilters Ruing, and 
for hereaft- t leauc it to the Church : or if ti.ey bee vnapt to 
learning., ftilitat fome indifferent rate to fomc fufficient Mi- 
nister, chat may, and will not only for his own? time pcrformc 
thcPafloraJl duties, but alio entails the Tithes in fuch man- 
ner, thatall conveyance of them fhall bee void, other than to 
a Miuitfer, whofliall difcharge the Cure. And foitishkc, 
chat the Ministers in pofletTion, will frill breed vp their fonnes, 
or other heircs to iuccecd as well in Officio, as in Bcnefich, 
Nay moreouer it is not improbable, that vpon fuch condition 
impjfed, the Minilters poffefling thus as purchafers in Lay- 
fee, and yet being bound to all Church-performances, will be 
content to conuert the Tithes into Church-fee, refcruing 
onely the Patronage to themfdi:es and their hcircs ; and 10 
inproceifeof time the Church may bee re-inucftcd in Gods 
right, thorowout many now wronged Parities in this King- 
doir.e. Decpe iudgements may perhaps propound other more 
plaufible or pafTable courfes; Ihauemade bold tocaftin the 
m'te of my weakc vnderftanding, but fcruent wifh : not i'o 
much, I protcft, for the enriching any of our profeffion, as 
forthcrctloringGod hisownc, and the disburdening many 
dcteinors of fo heauy a load of firne. In this, or any other] 
probable courfc for reftitution, there will, I grant, be to the 
reflorers fomclofTe of worldly wealth, bLt it will turne to 
great gainc x viz. of a good confeience, which will fcaft thee 
cuery day, whercasthou canft not but lofethis way ftill,clca- 
uing to that vniuft gainc, offenfiue fo many waies, as hath 
becne (lie wed. Oh that God would oiue power to thefe words, 
that they might enter ir.to mens hearts, and ncucrceafefpca- 
king there, vntiltthcy dtfpofc themfclues to cca r e from rob- 
bing God, and make fome reft;tution of thefe holy things j 
meaner perfons doing as hath bcene faid,and the greater which 
hauc thoufands beftdes, extending their bountic, reftorirg 

freely 



Oj lmprofriittom % and other dedicate things, 



freely to the Church, and fparing from many fupcrfluicies. 

What is to be thought of religious houfes and Iands,which 
in times part haue beenc giuen to Friars and Nuns,.&c. 

Thofe cages of vnckane birds were deferuedly diflblued, 
both for their ownc impurities, as alfo for their originall 
foundation, bcingout of blinde zeale ordained tothemaia- 
tenancc of idle bellies, fuperltitious MaiTc-mongers,and inua- 
dcrs of Tithes, which were due to the locall Pallors, and r.ot 
to thefwarmes of mungrellFryars. And truly it were to be 
wilhed, that the footfkps and mcmorialls of thofe Church- 
robbers were nbolifhed, and not Rill prcferucd, by exempting 
Abbey lands from paying any Tithes. The Friars had then 
fome pretences that they prayed for the people, and fometime 
preached to them alio : but now the Lay-men that fucceed 
the Friars in thofe purloyneries , haue no iliadow of fuch 
pretence, but defraud the Church againit all reafon, and a- 
gainft Law too, as 1 hauccaufe tothinke. No. v as for the lands 
and Mannors thus beftowed by our dcuout Anceftors, I doe 
not fee that fuperlHtion did ib infeparably ftickc to them, 
that they might not at the fupprcflion haue beenediuerted to 
fome better publikcvfe for the Church or Common-wealth, 
at lcaft fome hrgc portion of them. But of all in this kinde, 
moft laudable is their vvorkc, that haue concerted any fuch 
lands and hoiilcs to the maintenance of (Indents in good lear- 
ning, which may grow vp as profitable plants in the Church 
of God. 



37? 



Queft. 

Of religion* 
bjufes. 



I *- 



§)uefl. 100. What is here commanded? 

Anfw. To dot to all men as I would thty-jhouid doe to me, ar.d\ 
h dtligcntytiities-takiriq to net mine ewxe [initio 7 m that eft Ate of, 
life to which it f leafed) God to call me. 

Explan. Hailing beenc fo large already in fne wing the fin, 
it doth more eafdy appcarc, what the duty according to this 
Law is. And this in bricfe is fet downe by Chriir ;. To doe toall { Matth.7. i». 
men, atycwoxUthattheyflooulddoctoyoii: and that is in the! 
executing of any office, m buying and felling, in lending and ' 
borrowing, and in giuing and taking, &c. 

In executing any o/fice,. as of a Kin?,or a Iudge, or of a Iu- 

OicerJ, 






j8o 



Lcuit. ip. y. 



i'lnbr<yin£ and 
felling. 



3 To Itndfrtety. 



a Kings 4. 



.Dcut.-2i.ij2;;. 



Exod.jx 7,8. 
Vcif.i4 3 i5. 



The eighth Commandement* 



fticer, &c. without refpe&ing the pcrfbn of the rich, orfauo- 
ring the perfbn of the poore, doing iufticc betwixt a man and 
his neighbour, euen as thou wouldeft haue it done vnto thee, 
ifthouwertto bee iudged, and therefore (hutting the eyes 
againft kindred in the flefh, acquaintance and greatnefTe, and 
thy hands againft bribes. In doing the office of a fte ward, or 
collector of any duties, taking no more than the due. In do- 
ing the duty of a Maftcr, to allow fcruants things conucaient, 
of afenrfnt to bee faithfull in doing feruice, and euery other 
office, dealing iuftly,though power be in thy hands,to aduan- 
tagc thy felfe in doing otherwife. 

2 In buying and felling, thou muft doe as thou wouldeft be 
done to, not feeking to liue out of other mens lofles, but fel- 
ling according to the worth of the thing, and no more, and 
in buying, giuing accordingly, as the Lord hath by Lawpro- 
uided, £*•#*>. 25. 

3 In borrowing and lending to the needy, lending freely, 
as thou wouldeft gladly borrow, if thou wert poore and nee- 
dy, and as is commanded, Lendftee/y, looking for nethinga- 
gaine : no, not for-the thing lent, being butfome fmall ftmme, 
which thou canft well fpare: and if thou canft gratifie any 
neighbour without thine o wnc hindcrance by lending, to doc 
this freely aho for louc. 

Againeyifany thing be lent forgainc, which we call letting, 
not to exatt vpon any man, but to clcauc to this rule : and if 
thou borrowcft,be carcfull to pay againc, not only at the time 
appointed, but by continuall prouidence againft that time: 
and if thou haft not othcrwife wherewithal!, fell fuch things 
as thou haft, to fatisfic thy creditor, as the poore widdow of 
the Prophet fold her oyle. If thou findeft ought ofthy neigh- 
tours, if the owner may be knowne, thou muft rcftore it, as is 
by Law pvouidcdiThoHjhaltnttfcethy brothers exe,nor his ajfe 
go aftray,and withdraw thy felfe from them, bntfhalt bring them 
againc to thy brother ; and if thou know htm not, thonftialt bring 
them to thy houfe,vntilthy brother fe eke th after it*&fofhaltthoti 
doe with all loft things ofthy brother,\£wy thing be committed 
to thy truft, not by any^ieccii ro beguile thy brother of it, but 
to deliuer it againe when it fhail be required. If thou haft hi- 
red 



Of Uwftll Callings. 



3 8i 



red any thing, anditperifh,orbcehurt vndcr thy hand, thou 
muftmake it good. If thou bceft any way vvronged,notto goe 
to Law,if by any other mcanes thou maift be reltored;and not 
fortrifles, for wee mult rather depart from our right in fomc- 
thin^, efpccially where the Gofpellisfcandaliied by conten- 
tious brabbling among Chriftians , according to the Apo- 
ftlc ; Why rather fit ferye not wrong ? . why rather fuflaine ye not 1 Gor.&7. 
harme ? And as vvc rcadc of '^Abraham, that to auoid contcn- ! 
tion,yeelded vnto Lot y bc\ng hisNephcw,from his right. And , 
if wc be conftrained to goe to Law, then not to profecute mat- 
ters inmalicc, feekingthe hinderance, but the reformation of: 
our aducrfary, and recalling him from his error, if it be a cri- ' 
minallcaufc ; and fairc rccouery of our ovvnc right, if it be a ci- 
uilicaufe. 4. Ingiuingand taking, doe as thou wouldftbee 
done to, in mercy releeuing the poorc with clothing,meat,and 
drinke, and other comforts, according to his neccility. The 
pure religion & vndefiled before God, is to viftt thefather/ejfeand 
widdowes in their aduerjity : So that he which performeth not 
this duty, hauing this worlds goods, hath no true religion in 
him: yea, he hath no loue of God ; for, If anymanhath this 
worlds ?ood, and feeing his brother in want,fjutteth vp his com- 
pajfion towards him, how dwelleth the lone of God in him ? yea, 
he hath no faith ; far, faith without workesis dead, yea,hehath 
nofure foundation; for, the rich are warned to bee rich in 
good works/0 be ready to difiribute and communicate, laying vp 
tn fiore for themfelues a good foundation : yea, he hath no con- j 
formity with God,asthc child of God hath : \ox 3 doegood,h\t\\ Match. 5.47. 
the Lord, to them that hate you, thatyee may bee the children of 
your father which is in Heaven. Now that this duty may bee 
rightly performed, it mutt be done liberally, according to a 
mans ability; i'ov 3 he thatfoweth liberally, Jhallreape liberally, 2nd 2 Cor.9.6,7, 
with all chearerulne(Te,and notgruvlgingly ; for, (jedioueth a 
chearefuJlgiuer. And for taking, there muft be no more taken 
then is giucn,neithcr mutt they aske^and recciue almes 5 thar arc 
notpreffed hereunto by necellity : labour muft not bee neg- 
lected, and an idle loitring vagrant life entred v on, for this is 
to breed a confufion,and to hinder the poore irkktffl ,and to rob 

which hath 



Iamci r. 27. 



ilohn j.I7« 



lames 2. 20. 



x Tim. £.17,18. 



thcfpittlc. And thus much of following thc*rji< 



becne 



y8i 



The eighth Commandement . 



Rules tfobcdi* 
mmdmtm. 



i Cor. 7. to. 
Ephef.4.4*. 



Gen. 3. 17. 



1 Tin. 4.4* 



Piou.»i.y. 



bcencmbracedjCuenamongft the Heathen by the Law of Na* 
turc, Qttodtii?i>.(»i vis fieri, alterinefeccris : Infomuch,as that 
..-ilcxfjidcr Seuer maw heathen Evnperour of the Romans,cau- 
(edntto be written in all open places, and market-places, that 
it might bee conrinmll'y before the eyes cf all people ; That 
which thou wo tilde j} votkaxc done to thee, do not to another mxn. 

Now there is further added, asafpcciallmcanestoinablc 
vnto this duty : h diligent paincs taking to get mine owne lining, 
m that eft ate ofltfc to which it pleafeth Gedie c^llme. 

For that we may doc the duty of this Law : wee mult fir ft 
he in a la a full eft ate and calling,accordingto the Precept, £*r 
euerj man abide in the fame vocation wherein he was called : and 
as a remedy againft ftealing, and asameanescoinable vs to 
giue to the needy, it is faid, Let him worke with his hands the 
thing that isgtod: Co that thy calling muftbegood and honcft, 
othervvife what thou gaineft hereby is ftollcn, and if thou 
giueft,it is not accepted : it muft be profitable to Church or 
Common- wealth. 

Secondly, thou muft be diligent herein : for, lnthefwcatbf 
thybrow(fo\th the Lovd)thouJJM/teatofthy^readvnt/llthm re- 
turne to the earth. Diligence was at the firftenioyned Adam, 
when kee was fct to dreffethe garden. The Lord himfelfc 
(though a moft omnipotent eflfence, and pure act) isinconti- 
nuall action, ruling all things; the Angels hauc wings to ex- 
prcfle their diligence and celerity ; the Sun, Moone,and Stars, 
with all the heauenly orbes, are alwaies in motion; and the 
fmallcll creatures, the very Bee and little Pifmire are diligent 
in their Icinde, all which teach man diligence in his calling. 

Thirdly, thou muft be content with thy prcicnt cftatc : fof, 
god/tnejfe is great gain* with content at iw. Difcontent, bcfidcs 
that it is ingratitude againft God, is a ground of all vnlaw- 
full practices, to gaine more, and coolcth, and kils the fpirits, 
from the workes of our callings : but contentation ftaicth from 
chat which is vnlawfull, and puttcth life into our honeft la- 
bours aixi endeuours. 

Fourthly, thou muft bee frugall and thrifty, to faue that 

whtrewich the Lord hath blcfled thee, not (pending it vnne- 

ccffarily vpon vanity, nor lofing it through neglect ; The 

_ thoughts 



Againjlfalfc VVitneffes. 



383 



thoughts of the diligent doe fur ely bring abundance ■' lb that a 
man by thrift, hauing in rcafonablc fort enough of his ownc, 
fhall not need to gape after other mens goods, buc may hauc 
wherewithal! to giue toothers. 

Laftly, thou muftbee conllantto performc all thy lawful! j 
promiles : for JVhoftiall dwell in the tabernacle of : thc mo(l High* \ Pfal.i J.* 
He that [wear cth to his owne hinder ance , and changsth not : or, if 
j hemakethany fpecch or promife of doing any thing, to the 
benefit of another : For Joe that boafteth offalfe liberality, U like j Proiu 15,14. 
clouds , and wind without raine. He bringeth poore men into a 
vaine hope of fomc benefit to be receiucd, but doth nothing, 
or he niakcth a (hew before others, as is the manner of many, 
feeminggood and beneficiall, and making faire promifes; buc 
in deeds leaft of all, they fhall hauc reward according' y. 

2_ioo. Which is the ninth Commandemcnt? 

A. Thoup;altn9t bearefalfc wittejfs againft thy neighbour* 

Queft. 101. What is here forbidden? 

A . Attflilft w itnejfs bearing , which is firftfalfe accujing^ind 
witneffing again ft our neighbour before a fudge, 2. Byflandtrwp 
and backbiting, and by allreadmejfe to hearken tofuchfalfc re- 
forts, 3 . By flattering and foothing any for advantage a am ft the. 
truth. 4. By lywg^or telling any vntruth again ft our conference. 

Explan. In this Commandemcnt, the ma me intent and 
fcopc is, to preferue the good name of our nejghbour, and 
our owne credit and ^ood name : for. by falfe witneifing and 
lying, as our neighbours difparagement is fought, fo a nuns 
owne is procured. The maine finnc therefore here, is vn- 
iuftly, or out.of malice, to detract from the good name of our 
neighbour. 

Firft, I fay, vniuftly, becaufe fomctime a man is fo bad and 
notorious,. as. that hec which fhouid goc about to maincainc 
his credit, (hculd endanger himfclfc of the woe to fuch as 
iuftiflethe wicked. Offuchlikeit is iaftand right fora man, 
according ti) their deferts, toconiplainc, cither before God, 
as Dauid did of eAchitophe/ and Doeg, wiio had moflaoto- 
rioufly expreffed their malice; and \$ Elijah didagainitthe 
, _ jfraehtes, 



1 Kings 19. 



3« 4 



Letjit.19. i7. 
Macih.18. 17, 



lohn 2. 



Dcut.19. 17. 



1 Kings 11. 



2 
Dcm.17 6. 



7he mnth Commandcment. 



Ifracli'tcsjvvho had killed the Prophet's,and broken downe the 
Altars . Or before men, as Pau I &ot\\ of falfe teachers to the 
Galsthians 1 and fo doth Peter and /W^giuinqthcmdifgracc- 
full names, that others might take heed of their company, 
and being infected by them : or before themfclues in publike, 
as Paul callcth the Galathians foolifh and bewitched. And 
£fi$p, the Iiiaclitcs, Princes of Sodome,ar*d people of Gomor- 
rah. Oi hilly, in priuate reprouing offenders, for, Thoufhalt 
rebuke thy neighbour for hi*- fault, andnotfuffer him toftnne : and 
tfheheareth not thee, teUit to the Church, faith Chrilt; com- 
plaine to the Gouernours of the Church, from whom he may 
recciue due cenfure. But it is offended in making fuch com- 
plaints vpon any, either if it be but vpon conie£ture, and not 
apparant certainty, or in doubtfull actions, that may hauc a 
better conftruclion, or out of malice, or yaine-glory, feeking 
by the difgrace of our neighbour, to bring our ielues into cre- 
dit? OrlatUy, beingin as great, or greater fault ourielues: 
for, He that ts without finne amongst you, faith Chrilt, ccfr 
firflftoneather. And hypocrite, cafi x frfl out the beameivht, ' . 
in thine orvne eye, and then ftalt thou fee more cleerely to cafi the 
mote out of thy brothers eye. 

The finnc againft this Commandement therefore, is vn- 
iuftJy to detract from the good name of our neighbour by any 
meanes. 

Firft, by vniuft and falfe accufations, and witneffing before 
any ludge: If any doth thus, the Lord prouided, 1 hat hee 
flould by the fudge be done vnto, as he had thought to haue done 
vnt oh is brother : and where it is concealed frommcn.God will 
be aucnged,as in Naboths cafe againft Ahab and Iez,abel. This 
is a double moft heinous finne, a moft high degree of taking 
Gods name in vaine, when in his pretence, before his Vicc- 
Gerent, the falfe is witneffed, and the height of finnc againit 
this Commandement. Sccondly,by accepting of (leighty wit- 
ncffeag^infla man, and the ludges proceeding hereupon in 
fcntcncc of condemnation : for by Gods pofitiue Law, there 
mufl be fufficicnt witnefle of two or three : when Pilate pro- 
ceeded to iudgement againit Chnft in this cafe, he made hirn- 
fclfc as cuilty as the Iewcs that falfly accufed him. 

Thirdly,! 



Agdinft flattering lyittg, frc, 



Thirdly, by fiandering and back-biting : for, Thofijhah not 



3§5 



P.om. 1,30. 



walks about with tales filth the Lord. It is noted, as one of the 
properties of iuchas aregiucn ouer to a reprobate fenfc, to 
beback-biters; and much in complaining againft this is the 
booke of the Prouerbs. Such arc worfe than deuouring beads, 
and fowlcs, making a prey of men cuc'n vvhilft they liue: where- 
as others deuoure oncly dead things. Hee that hath an iii 
name wee lay is halfc-hangtd, the back-b iter therefore that 
raifeth an ill name is halfe an hangman to his neighbour, 
poyfoning, as with dead Cantharidcs, with his venomous 
j congue,thc box of preciousointment of his neighbour, which 
j ishischicfetreafure, and with the fharpe Razor of his tongue, 
1 entreth his throat, and pi§rccth his iides, as it were with 
fwords and fpearcs. 

And yet this is a common practice in thefc mifera&le dayes, 
out of the fame fountaine, as to fend forth the fweet water of 
blcding God,ib the brackifh water of malediction or fpeaking 
euill of our neighbours. But Co much as thou fall! ydetra&eft 
from thy brothers good name before men, is detracted from 
thine before God in hcaucn, to the razing of it out of the book 
of life which he hath written. . 

Fourthly, tohaue a mans eares open to receiue fa lie ru- 
mours and tales againft a neighbour : For, Thou [halt not re- 
ceive a falfe talc, faith the Lord. The flandcrer isasa thecfe, 
he that hearkens to him as the receiucr: for if there were not 
fome which delighted to heare,and fo did giuc incouragement, 
there would be no carrier of talcs. 

Fifthly, to be long-tongued, and be ready to blaze abroad 
the infirmities and flips ot others: for hee that is not carnall 
like Ifmael, after the flefli, but fpirituall, doth reflorefnehby Galath.rf.i. 
the(piritofmeckneJfe.Themanofvnderflandingwtllkeepfilence ; P*°u«H«*J- 
he is a foole that feeketh thus to difgrace his neighbour : Hee 
that is ofafaithfull heart, concealeth afecret; he ts a flandcrer 
that difcoHcreth afecret* 

Sixthly, in the heart to thinke, and iudge ill of our neigh- 
bour, without apparant caufe, or for fome infirmities to pafTc 
fentence of iudgment againft any man : for fudge nothing, faith 
the Afoftlc^before the time {pake the Lord wil lighten things that 

D d are 



4 

Exod.23.1 



6 

hardfumifis, 
I Cor 44. 
Kom.i. 



38^ 



„■ , 7 



I Tin?. 6.4. 
Prou.27.j. 



siyunfl fiatttry. 



7?je ninth Commw&ment. 



are hidin dark^ejfe. He is made fubiecTt hereby to Gods iudge- 
ment that iudgeth another man. 

Scucnthly,to be polTeiTed with vaine-glory and felfc-loue 
which is the fountaine of all difgrace doing vnto our brother : 
SLsE/iab, Dattids elder brother, out of an high conceit of him- 
felfe and of his owne valour, made bale account of his youn- 
ger brother David, and extenuated his- worth. When a man 
is puft vp,faith Saint Paul, hence commethy> W/d*, enuy, railing, 
euHifarmifings. Wherefore, Let another man praife thee, faith 
Salomon, and not thine owxc mouth. Such is the bafeneiTe of a 
proud mindc, as that it will build vp the owne credit, with 
the ruines of another man, and varniiTi it felfc oucr with 
oyle preilcd from anothers credit, cuen to< the vttcr fpoy- 
ling and tearing of it in peeces. As hee that without confer- 
ence fcekcth to inrich himfelfe out of another mans goods : Co 
is he whole tongue runneth oucr the world, to rob his neigh- 
bours of their good name, and to make all other men nobo- 
dy, that himfelfe onely may bee fomc body, it was a fpeciall 
marke, wherewith the falic teachers amongftthc Galatians 
were branded. 

Eighthly, to flatter and footh men contrary to the truth 
foradu^ntage, praifinghim, thatis, ormaybc bcneficiall vn- 
to thee, or into whom thoudefireft toinhnuatethy fclfe for 
thine owne benefit, when he is not worthy any fuch praife, or 
when the contrary is true of him. As if a man fliould praife 
himforliberall, which is vainly prodigally or couctous, for 
wife, and vnderitanding in fuch things, as wherein hee hath 
little orno skill; for dcuout and holy, when hee is negligent 
of holy duties, and prophane; fordifcreet, whcnheisMachi- 
auell-likepolitike; for humble and familiar, when hcisbafc 
and degencrous ; for ordering himlelfe well in all things,when 
he doth palpably amifle in many things; and like Gnatho'm 
the Comedy, fwcaring it to bee true that Tbrafo faith, how 
falfe focuer. Flattery is called in Hebrew ChaUc, fignifying 
cither blandus, fmooth, and mollis, fbft, becaufe the flatterer 
vfeth fmooth and ioft fpeeches; or diuidere, to diuidc, be- 
caufe in flatterers, the:tongue' is diuided from the heart. So 
that flattery is the framing of the tongue to fmooth fpeeches 

againft j 



AgAinfl fluttering* lfing % fee, 



387 



againitthc confciencc to curry fauour with a man, in fomc 
worldly rcfpcc~t, or as aAugttftwehixh defined it, Eflfallaci 
laudefsdx&o : t/1 " feditcingby deceit full praife. In the New 
Tcftament it is called cMfd/JU, fycophancie, from a decree 
made amongft the Atticks, that they fhould bcepimifned, 
that carried Figgcs out of the Countrcy, and if any man 
could detect them, hec was appointed a reward: whence 
k came to paiTe, that many prcmootcr-likc perfons accu- 
fed many, and fomcrimcfalicly, pretending to bec befl com- 
mpn-wealths men, and loucrs of the Countrcy, but inten- 
ding their owne gaine by opprcfhng others, like tr.oftof our 
Informers^ and.Catchpoles. Now of flatterers there arefoure 
forts: 

Firft, fomc flatter to circumuent others, that they may the 
more eafily cfreel: their malicious projects, as hkb dealt with , 
Abner, asking him how he did, or vfing fomc luch kinde fpee- 1 
chesvnto him, but with his hand (mote him, that he dyed :as \ 283111.3.17 
Sauls feruants flattered David, commending it as an high fa- 
uour to be the Kings fonnc in Law, that he might be intrapped 
andindangered. 

Sccondly,fome flatter,by commending beyond all mcafure, 
for their owne priuatc benefit :of fiich it is (aid ; He that prat- Proun7. 14, 
feth his friend with aloud voice, rijing early in the morning, it 
ftall be counted for a curfe vnto him. 

Thirdly,fomc flatter fo, as that for the pleafing of fornc,they 
care not how they detract from and difgracc others, with 
whom they are at enmity, orwhof: difcredit, they account! 
their owne credit. Thefc are talc-bearing flatterers, whofe 
words as the Wifeman hath ic, roe downe into the bowels of the Prou.20 1$. 
belly. 

Fourthly, fomc flatter by fpeaking things pleafing, when 
their duty is toroufc vp the flccpy ipirits of men, by cry- 
ing aloud againft their fumes, thundring out Gods lodge- 
ments due therefore. Thefc fow pillowcs vndcr mens cl- 
bowes, and xlaubc with vntempercd mortcr, and a itoime E XCC h,i-.io. 
of GODS nidgemcnts is threatned both againft it and 
them. 

Ninthly,and la(tly,this law is broken by ly ing,which is the 
,, Dd 2 fpcak- 



9 



388 



PfaJ.u.i. 



The ninth CommAndcment. 



{peaking of any thing contrary to truth, againft a mans know- 
ledge, with an intent todeceiue. 

Firft, againft a mans knowledge, becaufe if vnwittingly an 
vntruth be told, it is no lye, and if a truth be told, the perfon 
telling it, thinking it falfe, it is a lye in him : for 3 mentiri, to lye, 
is, asfomederiucit, co>itra mentem ire y to goe againft a mans 
minde, and knowledge. Otherwife a man receiuing a report 
from another, and telling it forth, without any fault on his 
part, mould be a lyar. Whereas mendactumialye, is menda,a 
fault, ic is +&T©- in Greckc, quafi *&>&* as a flying, becaufe 
all men naturally flye, and hate lyars. nArtftotle deriucth it 
of ^KlUiVituferandns^o bedifpraifed,znd Plato, of *^®">flec- 
pingj becaufe he is aflcepe in finnc, that trades in lying. In He- 
brew it is ^X iniquitic. 

Againc, if a truth be told againft the knowledge of the 
teller , it is a lye, for it is not that which a man fpeakcth, 
but the manner how hee fpeaketh that maketh it a lye: ac- 
cording to the description of the Pfalmift, Theyfpeake deceit- 
fully euery man with his neighbour ', and fpeake with a double 
heart. 

Lyes amongft the ancient haue bcene diftinguifhed into 
three forts: Offciefum, pemiciofum, iocofum. An officious, 
a pernicious, and a ieftmg lye. The officious is the telling 
of anvnrruth, mcerelytofaueamansownelifc, or his neigh- 
bours, or their goods, or their freedome and peace, with- 
out intending any hurt vnto another. This kindc of lye 
hath found fauourers amongft the ancient. 0r/V^« defen- 
dedit, and Gregory held it to belawfull vndertrtcoldTcfta- 
ment, wherefore hee faith that the midwiueslying vnto Pha- 
raoh to faue the children of the Hebrewes, were rewarded, 
God made them houfes. The Prifcilianifts held this to belaw- 
full, and fo continued vndifcouered in their hcrefie a long 
time , wherefore Confentim fained himfclfe a Prifcilianirt 
ro difcoucr them: but it is reproued by zsfuguft;ne,efpe- 
cially vpon thisreafon, ifit weiclawfull to purfiie alye with 
a lye, then robbery might bepurfucd with robbery,adultery 
with adultery, and one linnc with another. This officious lye 
was the common refuse of holy men in their dangers, of <•/£- 

braham, 



Aqiinfl Ijin^, eqni*tc4tio»s, fee. 



89 



brahaw, ot'IfiMCi of Rebec c a y o£ I <t*l^(i, of Kabab, and of/eh**, 

in the hotted of the zealcof God. This hathcucr yetbeene | 

held a finne amongtt founded Diuincs, who haue excufed 

Abraham and Iaakob,&c. from being guilty hereof. Abraham, j 

forchat flic was his Sifter, fax^b, for that heefaid Prophcti- I. 

cally, I am thy firft borne Efau, and *?5i*/tfor that he alio /aid 1 

Prophetically, / k?or? him not to bee the high Trie ft, (ecing the j 

Pricfthood afcer Karons order was at an end in Chriil. It j 

is extenuated and leffened indeed, the lcfc it brcaketh the j 

rulcoflouc : for this is the maine rcafon why lying is rtnfull, j 

and vnbefecming a Chriftian, becaufc wee are members ovcof Epbef 4. 15. 

another, and by lying wee decciueand beguile one another, l 

like Grangers, yea, hke enemies. Hence itis, thatthejyesbe-. I 

fore mentioned, though they bee recorded in the Scriptures, j 

yet they arc not taxed inthoic pcrfons, bccsule it wastofauc I 

life, not todeftroy ; to fulfill things plcafingvnto God, not 

againft his will. 

2 The pernicious lye, is the telling of an vntruth tode-i 
cciuc, and to hurt a mans neighbour, cither for fomc bafc 
gainc, or out of malice. This is a common practice amongll i 
trade/men, and buyers and fellers of all forts, and amongtt 
Sycophants before fpoken of. But itis ancrTcntiall proper- , 
ty ofthcDcuill, and makes them the children of the Dcuill, at 
which all fliould quake and tremble, Hee is alyarfrom the be- 
ginning, and the Father of lyes. He deceiued Adam and Euah, John 8. 44. 
to the woe of vs all, hee was a lying fpirit in the mouth of the 

falfc Prophets of i/$hab, and is in the mouth of all fuch as 
ipeakelycs. 

3 The iefting or (porting lye, is the telling of things not 
true for the recreation of the hearer, hairing none otherend 
ofmorality ; or it is to tell vntruths, to make a gull of the hea- 
rer, ortofport and plea fc a mans feifc and hisownc vainc-glo- 
rious humour. Thus Jcftersmakc a practice of lying and fin- 
ning, whileft they excrcifc their fcurrilous wits, in telling 
ftrangc inuentions of their owne, which bemoft falfe. And 
the ouer-wirty rakhcls of thefe times , who deuifing and 
fpreading falfc nevves, account it the beft fporc to decciuc 
the credulous andfimplc, they arc all Jyar% andfeta workc 

. Dd? of 



3>>o 



The ninth Comman dement. 



»Kin: 



.*>> 



Que ft. i 



vfxjw. 



Q«?fi* 



of thcDcuill : and to be ranked with them are vaine traucllers 
and praters, which meerely out of vanity becaufe they would 
fay fomething, fetfuch things as they haucfeeneor heard, vp- 
on the tenters, {trctching them mod palpably beyond all 
credit, or coining incredible things out of their ownemynt, 
that ncucrbefoiefaw any light r it is notfo with mythologies, 
riddles, and parables, hailing good and vlcfull mora lis ; for 
they are none other but parables, the more plaincly and effe- 
ctually to fct forth good things. 

And vntothefc may bee added another kindcoflye, which; 
may be called faccfum, a vamifhing or colouring lye, to hide, ' 
and coucr oucr fomc finne after that it hath beenecommittedj ! 
as Gehezji fought to colour oucr the matter to E/:Jhah his ma- j 
(tcr,fay 'u^thyferutnt went no whither; p.nd Ananias and Saphi- 
YA fought thus to colour oucr their facrilcge, but it turned to 
their greater fin.This is to laya plaiftcr lenitiue vpon a corrupt 
fore, making it the w orfe^ and the coucring of bad iced with 
earth, making it to grow the rather. The linnc, which was but 
tingle, before, is thus made double, becaufe the party finning 
hauing thusialued it,*hath no further care of being purged by 
rcpcntar.ee, and amendment, and deludeth iuftice, fo that all 
meanes of reformation are taken a way. 

Ought a man therefore being examined of a fault worthy 
ot death, or impnfonment, or other punifhment to confeifc it, 
if he be guilty ? 

Doubticile,hc is cither to keepe (ilcncc,and then his anfwer 
may hc 3 non tencre or reff>ondcre ; or elfe,if hee will anfwer po- 
fitiuely, lice mult pro'elfe his owne innoccncie,or confeifc his 
owne guilt exprclly.. 

Out of a ncccHary ground Iof^ta exhortcth tsfchfiji to con- 
fefle his theft; CMyfo-nc give glory vnto Cfod, and tell the truth: 
fo thar, as thou makeft confcicnce of giuing God glory, thou 
muft not in this cafe deny but conferfc the truth whatfocucr 
thou iuftcr, (ceingthou art worthy. 

What if a man bee called in queftion for his eonfeience, 
and religion, the acknowledgement whereof will bring him 
in danger vnworthily, may hee not deny it for his owne 
fafcty, keeping his heart right before God, feeing hee is in- 
quired 



Agdnfi lyings ^iuoxntiom^ &c. 



191 



quired into, notforthc edification of any, but for his *wnc 
de (I ruction ? 

No; lice may not deny it, as her would nocbecdcnycd by 
Ctuift before the Father : for, hee that d~nyeth mee before men, 
frith the Lord, /«■/'// deny before my Fathcrwhicb u in Hcxtieti, 
Herein Peter fell gricuoii:ly,and therefore being conucrtcd,hc 
endeUourcchto ftrengchen others againfl the like fa's, willing 
them to bee ready- alwayesto » izc an ar.fvcr to every one that af- 
\tethyoa arcjtfonof 'that hope, that h tryou. So that a m?n mm 1 
not onely deny with the Prifcilianifts, his religion, but when 
likecaufcis offered in theroiddefrof grcatcft dangers, with 
PahU to confeffe the maine of his bclecfe : as nature bindeth 
himftillnot'.vithrtandingincircumitances, and other quiddi- 
ties, he may be filent for his ownc fa ret y . 

May not a man by equiuocations, or mcntall rcfcrtiations, 
blindfold the truth, to fauc himfcifc from danger? 

Thefc are deuicesfetcht from hell, and therefore to bcauoy- 
c\ci\ by all fueh, as looke for hcaucn : Equiaocating is freaking 
irt words of a double fenfe,but yetfo, asthat we would hatic it 
taken contrary to the truth of that, concerning which it is 
qucltioncd. TheDeuill is the firft Author hereof, hecdecei- 
ued our firft parents by his equiuocations, for which Chrift 
callcth him a lyar, as hath beene (he we'd i for both Dii,Gods, 
had a double fenle, there being fuperi and wferi, (lich as be cal- 
led Gods in hell beneath, as in hcauen abouc,and &du&>v>fcien- 
tes, knowing, which is as well by experience, as by theory, or 
contempiatiue vnderftanding. And cucrfincc the Dcuill hath 
made equiuocating his ordinary phrafcof anfwering fuch as 
feckevntohim. 

When /«//*// confulted with his Oracle atDelos,De/phos, j 
: and Dodon/ty beng to fight againft the Perfians : it was aniwe- 
j xtilfimncsdit decreutmas trophaos : & fpo/ia Thera s iftxtafluftL 
j ptmdncerc: Allveee Cjods have -decreed tr c/irrythc trochees, and 
1 (poilsh y Thera,Oefdes,ornigh totheriy.er\Thcra being the name 
\ofa place in Iulians Empire, and the name of ariucr, that run- 
neth thorow Afiyria, in the Perfian Crceke, fo that the vi- 
ctory being gotten by the enemies^thc prophecic was verified, 
! and hce deceiued by equiuocation. In the dayes of Iuftitian, 

L ._ D * 4 



s r 



iAn] 

Nbiih. 1 0.5 j. 



Queft. 3. 
strain (i eytUt 
Cutions. 
tAnfw. 



i\ 



3*2 



• Mimtt. (oj./iig. 

i 

t 

Tkeadoulib. 5. 
cap. z. 



S&crat. lib. 4. 



The ninth Commandcment. 



it ws foretold by the Deuill, CMan dum cum pole feritur urn * 

thntlAundus^orthtworld.withtbeof.^riiigPsoMldpertfly^o^ 

much,all expected an end of the world, but one Mhm&w with 

his fons went to the warrcs, and were flainc, thus the Prophc- 

cie was fulfilled. In the dayesof Valetis, hce foretold that one 

whole name began with thefe foure Grceke Letters 0.e. 0./. th. 

c. 0. d. fhould reigncnext, of which fort there were many, 

j which was the occafion of Fa/exs his tyranny againft many-. 

i And many fuch like inltancesmorc might be giucn, when 1A- 

! r/.#*prciumed thus byequiuocation todeceiuc, hce waspuni- 

fhed with a miferablc death, voyding out his very bowels vp- 

on the (look. And yet this is an ordinary practice amongft Ie- 

fuitcs, defending it alio from the beft examples of Chrilt and 

: the Apoitles.Whercas they doc herein moft fouly bhipheme: 

! For though Chrift were niifundcrftood of the woman of Sa~ 

; maria, touching the water that hee fpake of, and by his Difci- 

I pies touching the temple that he could deftroy, and raife vp a-. 

gainc in three dayes, yet hee had no meaning to decciue by 

j thus fpeaking,but to remouc their minds from carnal to fpiritu- 

j all conceits,bctwixt which and the lefuites equiuocating,thcrc 

is np more proportion, than betwixt heauen and hell. 

Arid thcfamcjstobccfaidof the Apoftlcs,fpeaking words \ 
i that might be taken two wayes, orintwodiucrsfenfes:Mcn- j 
tali reicruations arc fuch anfvvcrs, as wherein fomeclaufe isre- 
I ferucd in the mindc of the anf.veicr, making the anfwer true, 
. how contrary foeuer the words arc to the truth. 

For example, it being demanded, Did you not come lately 
I from beyond the leas? he anfvVers,no,though he did, with this 
; mentall rcferuation, to pafle into Scotland, Poland, &c. Did 
you fay or hcare MaiTe nncc you came into England ? hce an- I 
iwers,no, when he did, with this mentall rcfcruation,Idid it not 
to tell you. Oftrangedcuicetomockemcn, and God; this is { 
a degree beyond Beel^cbubs inuention,ncuer the like heard of j 
before in any a^c ! Be afhamed hereof, cucn ycefirft-borneof J 
Satan, ye lcfjites^nlcfic yc will take vpon you to be tutors to 
your owne father- 



, — 



®»tft.'' 



Agmfi lyings ^iuocuionSy fee. 



391 



Que ft. 101. What is here commanded? 



Anfw. As much as invs lycth, to prefer He the goednameof 
our neighbour \andour owr.e ooodname, flopping our cares again fi 
fa/fe report s , and fupprejfing them, and alwaycs&hatfoeucr comes 
of it, freaktn? the truth . 

Explan. Firix, we mud by all lawfull mcanesmamtainc our 
ownc credit, and a good name : for, proximtu quif^fibi y euery \ 
man is next to brotje/fe, and he that will vfc that caic which lie 
ought,to the preferuingofhis neighbours good name,doth be- 
gin with looking to his owne. Yet, I fay, that wemuft doc it 
by lawfull mcancs, becaufe there be fome that doe ambtre fa- 
mam, too earncftly fecke after credit,and orfend hereby. 
It is vnlawfully therefore fought : 

Fir(t,byhypocrihe,as the Phartjies fought the praifc of men, 

by pretending exceeding great god line lie, for which they arc 

cenfured by the Lord,to haue their reward : fo that if any fecke 

J fame, by making a mod: excellent fhew that he may be feene, 

*) he may indeed get a name before men, but he flial lolc it before 

[God. 

Secondly, by flattery, as asfbfalon is noted to haue ilattcred 
the people, viing allcourrcfe towards them, that fo hce might j 
make a way to the kingdome : fuch arc fome courting Gal- i 
Iantsnow adayes, that vfc ail courtcik cowards others, ha- | 
uing moll proud hearts,and making. mo(t lowly fhevves ; thefe, j 
and the like, get the names of mott kinde Gentlemen, and j 
lowly, when they are proud, and inllnuate thcmielucs into ' 
men for aduantage, by thus fetting vp their name* amongd. 
them. 

Thirdly, bv the neglect of a mans duty, wh en he ought to 
oppofc himiclfc againft mens (innes, winking at them, and 
forbearing to ccnlure them, when his office doth require it, 
that he may thus haue the report of an houcit quiet man. Af- 
ter this manner, to fecke* and toobtainea good name, and , 
to bee well jgoken of; is to bee infamous aid vile before 
God, who hath thrcatned. fuch, faying ; hoe is vmo you, 
yvhen all nitn jpeakg welLofyon, for fo did [hey to [he fatfe Pro- 
phets. 

The- 



Macrh. 6. 
rntawfuil 



Ukt 6;*6i 



La\v!u!l manes 
offtmc* 

Pjou 10.7. 



£cc!cf.ic.t. 
1 Sam.i.50. 

Matth. 7. *• 

Phil.4 8. 

Ourdutieto* 

wards owt neigh- 
bours toad name, 

Rom.x.8. 



Tkenhth Comm<xn&tmcnt< 



*Cor.«. 



prou. 10.11. 



The hwfull meanes of getting and maintaining a good I 
name, arc: 

1 To Hue well and rightcoufly : for the memory of the infi be \ 
bleffcd: but the mentor tall of 'the wicked jhalirot. ' Whatfoeucr ! 
good parts a mm hath, yet if there be any thing fcandalous in ! 
Iiim,it is a fly c in a box of precious ointmcnt,corrupring it all. 

2 In ail things thou mutt endcuour to glorifie God : for, 
Such m honour me, faith the Lord, I will honour them : feeke to 
maintaine and aduancc Gods fame, and thoufhalt bee furc of a 

I good name, though thou fcemcit to be vile before fome Olfr- 
\chot,3s Dauid in dancing before the Arke. 
j 3 Thou miift fpeake well, as much as thou canft of other 
I men : for it is iult with God as thou meafureft vnto ethers, fo 
1 that it fhould be meafurcd tothce acainc- 

4 If there bee any other thing which is honeft, which is 
'1 iuft, which is purCjWhich is worthy of louc, which is of good 
j report,// 'there bee any vert He, if there bee any pratfi, thinly on 
the fe things. 

Now for the credit and good name ofourneighbour,th at we 
. may doc our duty aright toward s the maintaining hereof; 

1 Weemuft congratulate with him for the good report 
that gocth of him,as Saint P^A/ZprofclTcth his ioy, for the faith 

I of the Romans,which wot ytibl'fhedthroughont the whole world; 
j and likewife towards other Churches and particular perfons. 
I And if we be not like wife. arre£tcd to the good report that go- 
jcthof our neighbour, but doc contrariwifc repine at it, as 
J though fomething were hereby detracted fromvs, as is the 
i manner of many, wee are farre from maintaining his good 
j name, as our duty rcquircth. 

2 Wee muft fpeake of the good things in o|ir neighbours, 
to their praife and commendation : as the Chriftiansat Lyftra 
and Tconium,arc faid to haue reported well o£Timothy t zs Paul 
commendeth the charity and forwardneile of thofc of Mace- 
don ia* 

3 Wee muft conccale and hide the inirmitics of our 
neighbour, fparing to fpeake ofthem to his difgrace : forjoue 
coHcreth alltrefpajjes :andbeare one another s burthen, faith the 
Apoflle, and fo fulfill the Law of Chrift. Little care of the 
neigh- 



395 



PfaLxy.j. 



Of Fam^j. 

neighbours good name is in him, that is ready to fct abroach 
his wcaknefTcs. 

4 If any thing be done by our neighbour that may haue a 
tolerable conftrudion, wee muft fo conftruc it, and not in 
the woiit fenfe. This was the charity ofthc reft of Ifracl to- 
wards the Reubenitcs and Gadites, on the other fide Iordan, ' j ft , :# 
which had fet vpan Altarforateftimoniall,thcyfentfirftvnto j 
them to vndcritand the thing before that they begin to warre 
vpon them : and lofeph, willing to make the beft confti udtion 
that he could of Maries being with child, determined fecret- 
ly co fend her a way. 

5 Againft all flanderous tales and reports againfl our 
neighbour! credit, to Itop our cares, it is commended as a 
nccelTary property in fuch, as bee inhabitants of Gods holy 
mountainc,notoncly J nottoflandcr, butnottoreceiucafalfc 
talc againfl his neighbour. And what louc is there in fuch as be 
ready to hearken to back-biters,vnlcs it may notorioufly or e- 
cidently appcaretobec no (lander. Wherefore thou mu3 not 
oncly not hearken to fuch , but reprouc them , be angry with 
them, and make them knowne, as molt odious pcrfons, going 
about to rob thy neighbour of his principall icwcll , more 
worth than all his fubitance. 

Whether may a man, to prcferuc his ownc credit, 
and to get him a good name , fpcake of fuch things, 
as are praiic-worthy in himfclfc, feeing it is forbid- 
den ; Let Mother matt prdife thee , And t.ot thitie ercne 
lippes T 

This is to bee iudgedof, according to the. fountaine from 
whence it proceedctn , if it commcth from pride and fclfe- 
loue, out of a dehrc to be famous, and highly thought of, as 
it is in moft, it is to bee condemned as pride it fclfc, which ma- 
keth a man hatctull to God and man, but if it commeth from 
necctfity, becaufc othcrwifc a man {hall bee vniuitlyin diA 
grace through flanderous tongues, here is a. time to fcekc to 
maintainc his ownc good name : Thus did "ThhI. iultific him- 
ielfc, and extoll his ownc gifts and labours; or elfe becaufc 
othcrwife fome afpcrfion^fhall bee cait vpon Gods glory* 
fbmcthing flanderous laid vpon his feruant, being imputed to 

him, 



Whether a mm 

may praifc hrM- 
felfe. 



39* 



Sam. li. 



rKing.il. 



I0C7. 



RcucJ. 11. 



The r<intb Ccmmandcmevt. 



him, as if Samuel had not flood forth to ii ftifiehimfclf^and 

to publifh his vpright dealing in his Judge s Office : orlaft- 

ly, becanfe othervvifc fomctimceucn fuch as are of excellent 

dcierts might rcmaine vnknownc, and bec vied as enemies 

when there is noncelfe to make them knowne. Thu$0£^/_ 

I ah tcllcrh Elijah to his ovvnc praifc, that hce hid an hundred 

j Prophets of the Lord, fifty in a cauc, and fed them \vi:h 

I bread and v a r cr r And 'Hchemiah fpcaketh much of his good- 

! nciTc towards the Icwcs, defiring the Lord to remember him 

j in mercy. 

Laftly, the duty here is, in all things tofpeake the truth, 
; whatfocuercommcthofit, not beeaftraidof the faces of the 
j greatcir, (landing for the truth of the Gofpcll : not to fearc a- 
ny enmity of man in witnefling the truth for the meaner} : not 
for fcare of death or other puniihment, to deny the truth ofa- 
nyfa<£t,makingv$lyablc hereunto, For thus,as lofiah laid vrn. 
to *Achan> thougiueft glory to God, whatfoeucrbecommeth 
ofthec,otberwifethouaduanlce(t thcDeuill the father of lies. 
Thou art a follower of God, as one of hisdearc Children ; and 
though thou lofc fortieth ing here, yet thou (halt be rewarded 
an hundred fold : otherwife, as a baitard and impc of thcDe- 
uill, thou (halt with him be adiudged to hcll-fire,as is the ccn- 
furcoflyars. 

Queft. 103. Which is the tenth and lafl: Com- 
rr.andement ? 

Anfw. Thoufiialt notcottct thy neighbours houfe 3 thoufJ?aft 
not conct thy neighbours wife,nor hisftruatstjiir his maid&or his 
Oxe, nor his Ajje, nor any thing that. is his* 

Qttffi. 104. What is here forbidden? 

Anfw. All fir ft motions in the minde vnto fmne fringing from 
trigynallfmne, though no confent beyeeUed vnto them. 

Exffan* This Commandemcnt as hath becne already faid, 
is druidedby the Romanifts into two, that the two formofl 
might bee reckoned but onc^ But this, as hath becne (hewed 
is their fophiftry, and againft all reafon, there being two fo 
diftindUy dcliucrcd of two arguments, the inward and out- 
ward 



Originall finne > fir ft motions to cut 11. 



191 



ward worfhip of God, here one and the fame argument ; euill 
motions and lufts of the minde, and no full diftin£tion in the 
matter, but oncly enumeration of diucrs obictfb. Nay, to dc- 
monftratc that all this is but one Command ement, compare 
Exod, 20. 1 7. with -Df/yf. 4, 21. and you rhallfindethc order 
of this enumeration inucrted ; in the onc,the houfc firfl named; 
in the other, the wife, which would ncuer haue beene done, if 
they had bcene two different Commandcmcnts. 

Thou foalt not couct : that is, thou fhalt not haue any firtt 
motions in thy minde, againft that loue which thou oweft 
vnto thy neighbour, whereby the way may bee opened to I 
finne againft him in any kindc, either through the defire of 
plcafure or profit, whether the profit bee inheritance, his 
houfe or goods, man, maid, cattell, which were alike bought 
and fold in thofe times : all beginnings of finne muft be refi- 
fted,thatthe foule may be pure and fit for Gods Spirit,to ioyne 
it felfe vnto. Now the Lord pafleth on here in reckoning vp 
particular euill motions againft our neighbour, and faith no- 
thingof motions againft his ownc Maiefty, notthatmenare 
notas apt herein to finne againft God, neither for that rheie 
motions are more excufablc ; butbecaufc as more heinous in i 
any common vnderftanding,they are to be auoided rather,be- j 
ing againft him from whom euery good thing, and only good 
commcth. j 

The finne againft this Law,I fay,is,when ill motions of any \ 
kinde are firft in the minde, whether againft God, or againft j 
man,thoughnoconfentbeyccldedby the minds approbation | 
and liking well of, and thinking to putthefc motions in execu- j 
tion ; for as grofle affections and defires make the foule impure 
in Gods fight, fo his piercing eye-fight beholdcth it if there be 
any beginnings afarreoff, and cannot abide them, according 
torhepfalmift. 

Here therefore commeth to fye cenfured originall finne in vs_, 
deriued from eAdams fu\ ) viz. the ieprofie of our corrupt na- 
ture, which is called luft, and concupifccnce, the rlefh, dec. 
which is a want of originall righteoufhcfTeand holinefTe, and 
a proncnefle to ail finne and wickednefTe. 

This is daubed vp with vntempercd morter^ by thofe of 

the 



Pfal.ij?. 



Rom.7. 
Galach.5.17. 



9 3 



Rom.77« 



PfaUi. 

Ron, 4. 



lob 14.?, 



Matth-4' 



MnUemfrom 
S atan l^novonc 
hew. 



* Cor. 1 2.7. 



The tenth Co mm an dement. 



the Roman Chinch denying it to bee any finne, but a difeafe 
oncly in nature, as the hereditary (lone or gout, whereas the 
Apoltleplaincly teachethcuenthistobe (In, faying; I had not 
knowne finnc but by the Law, for I had net kgowne lufl, except 1 1; e 
Law hatifird, Thou [halt not tuft, or couct, by which words it is 
cuident that.it is truly a finnc, and againft this precept : 
to let pa fie that of Dauid, in finne iva-i I concciued; they arc 
made lyablc vnto death that finned not as z/fdam, that is, ha- 
iling no finnc but thisoriginall. Of this Argument, bet that 
pleafcrh, may ice a large Tractate in my foure-fold Rcfolu- 
tion. 

Againe, I fay, further motions vnto finnc, fpringing from 
originall finnc, that is/rom the flefh } are againft this comman- 
dement, though no confent beyeclded, becaufc if the. root 
bee naught, the branches mult needs bee naught alfo : Who can 
draw a cl cane thing (faith lob) out of that which is vnc leave? 
there is not one. Springing from originall finne, or the flefh in 
vs, I fay, becauft ibme cuill motions are iuggefted by the 
Daiill, which are not ourfinnes, vnlcfic by confenting wee 
make themfo.Such motions had our Lord when he was temp- 
ted, butweemuftlearne of him to refill conftantly, kit they 
by admitting, become our finnes. Thcfe diabolical! temp- 
tations are commonly knownc, cither becaufc they are fud- 
den, and come into the mind without any obiccl leading hcre- 
vnto: or, becaufc they are often, yea, hundrcchs of times 
iterated without intermiffion, like Ordinances planted to 
batter downe a wall, to the infccbling of the facultycs of 
mindc and body, and weakningof the fenfes. 3 Or, bc- 
caufe they are motions to things horrible to nature, as to 
murthers of others, orofa mansfelfc.Or, becaufe thcymoue 
nothings vnpleafing, tedious and irkefome : Or, lafily, be- 
caufc they are violent, and inforce almoR to the doing of that 
vnto which it is moued : if at any time a man bee tempted 
hereby., to things plcafing to the flefh, as Tanl was tempted, 
when he had that pricke in the flefh, the meffenger of Satan, to 
buffet him : And *£>afiid,whci\ he was ftirrcd vp to number the 
people, or if fome outward obicct be vfed as a meanc to allure, 
as Euah was allured by the fight of the goodly fruit, they are 

not 



Crigindl jinne,firft motions to euill. 



notibcafic to be diftinguifiied from flefhly motions, which 
alwaies defile where they come, how lightly focuer they pafle 
away againe, though this beealiodenyedby theRomanifts, 
calling than t Leuiuncuia vitiola, queis renatns contaminari ne- 
quit)l\o\\tpccid\\locstvherv?/ththeregc;ieratc cannot be defiled. 

LafTly, I fay, all firrt motions to include, not only original!* 
corruption, and firft motions hence arifing, without ioying in 
them; but mu;h more, if tfycre bceioy and delight, though 
there be no confent in the heart to put them in practice, it is a 
finncalfo here forbidden, fuch motions onely as arc ioyncd 
with confent, being againft other Commandcments. 

So that he which is pleafed in motions arifing in the mind, 
to haue fuch houfc and goods of another man, or fuch wo- 
man, being another mans wife, and therefore breaketh out in 
vaine wifh.es, although he doth not plot and deuile in his mind 
how to attainethcm,he is a (inner in the higheft degree againft 
this Commandement. 

If his thoughts wherein he is delighted beadulterous, hee 
is guilty of adultery ; if murtherous, of murther, and is defi- 
led hereby, according*© that faying of Chriftj From withi*, 
even out of the heart ofman,proceed euill ' thought s,adulteries ,for - 
mentions >mtirthers, thefts, couetoufxejfe, wckedvejfe, &c. iAU 
thefe euill things come from within, and defile a man. Ail which 
feruethtohelpcvstoa fight of ourowne fpirituall deformity, 
whofbeuerisbcframongil vs, fo that if the Lord fhould enter ! 
intoiudgemciit with vs, the holictt man were neuerable to 
abide it, feeing he hath aboumhimtheflefh, the root of bitter- 
nefie, and often euill motions though he ftriueth againft them, 
and fome taking vp their heart with delight by their pleafin^ 
infinuation. And thus the Law doth the oifice rightly,to con- 
clude all vnder finnc, that wee might all depend onely vpon 
Gods mercy for.pardon and faluation. 

Que ft* 105. What is here commanded ? 

Anfw. To keefe our very hearts and minds' free from all euill 
motions and thoughts, contrary to any of the Lowes and Co/nman- 
dementsofGod. 

Exflan, The duty commanded here, is our thoro w fancli- 

fication, 



399 



Marke7.*i« 
Verf.13. 



4~o 



l Thcfl'j.jj. 



Ephcf4. 24. 



lohn j,y. 



Rom.7.xtf. 



Pfal.341*. 



1 Peo.i. 



* Pct.3.18. 



T^<? rw/? Commandment , 



fication, no: only in deeds, bur euen in hear: and thouehtalib, 
as the Apoftlc prayCtb for the Thcflaionians; The very God of 
peace fantlifieyou throughout \and I pray God that your fair it >and 
fnule ar, dbody ,may be kept blame leffe vnto the comminv of the I 
Lor die fw Q rri fi* The parts of this are mortification, puttha 
eff the old man which a corrupt through deceiueablc lufis : and 
viutf cation, which is, theputting on of the new manjvhich after 
Cj W is created in righteoufneffe, and true holincjfe. It is other- 
wife called Regeneration or a new Birth,withoi:t which a man 
fliall i euer fee the Kingdome of heatten. 

Now of this new Birth there befoure degrees or parts : 

1 The birth of a pure and holy mindc,hating finne,and lo- 
lling the Law,this was in Dauid; Lord,how doe I hue thy Law, 
and all f life w.iyes I vtterly abhorre, and in Paul, I con fern to the 
Lawthat it is good : and, / delight in the Law of God concerning 
the inner man, and/ hate the th ing that I doe. 

2 Stirring and mouing in holy duties, as a liuing man doth 
the actions of the liuing, which a dead carcafle cannot doc. 
This ftirring of the regenerate, is ceafing to doe euill, and lear- 
ning to doe well, doing the duties of pietie towards God, and 
of loue towards man. 

3 An earneft defire of food, whereby this ncw r life may be 
maintained : As new borne babesde fir e th e finceremilke of the 
Word thatyee may grow thereby. 

A growing vp towards mans eftate, in knowledge and holi- 
neffe, according to Saint Peter : Finally brethren grow in grace, 
and in the knowledge of Iefm Chrifi. 

Now the Law flieweth all this to be done, but helpeth not 
to the doing,and fb leaueth a man deftitute of all comfort,that 
all conceit ofrighteoufneffe in man might be taken away, his 
frailtie and wcakneffe might be acknowledged, he might de- 
ipaircof hisowne power and abilitie, that hee might befcta 
workc to feckc out of the Law, meanes of fulfilling the Law, 
and to become righteous before God. And hitherto of the ten 
Commandemcnts. 



0/ \ 






401 






Of peeping the Lait>. 



M 



Y good childe know this, that thou arc 
noc able ro doc thefc things oi thy i'clfe, 
nor to walkcin the Commandcmcnts 

of God, and to feruc him, without his cfpeciall 

grace, &c. 

Very fitly in this publtJ^e Cat echi fine, after thefetting dowtte of 
thep.ir. iculars required by the Law, we are put in mtnde of our 
owne weakncjfe, and difabilitie to pcrfortne thofe duties iff my 
\ meafure, and therefore we arefent tofeeke from aboue, a fiuper- 
j naturaR afjifiance , which may fight with our corrupt tons, and help 
j *ur tnfrmities : not that we are thereby aduanced in this life, to a' 
tot all and per fell: cerreffondence to the LegaH rigour ofthefe du- 
I ties, but that we may know, that it is a greater fir ength, than our 
I owne naturall abilities, which worketh invs a found and fine ere, 
j though imp erf ell, obedience in this life, which is the Euangelicall 
performance ofCjods Law,atchieuedpartly by vs in our weal^e en. 
! deuours through grace, and the refl byfupplyfor vs by our Saui- 
' ours per feci fat is faction vnto the vtmofi of the Law, as more di- 
\ftinlhly appear eth in the Queft ions following. 

Quefl.106. Is any man able to kcepc all thefc 
Commandemcnts? 

Anfw. No man vpon earth hath, or can euer be able to kfepe 
themperfectly,fiid2.m only excepted in the fiateof innocencie, and 
Chriflwho was both Godandman, 

^Explan. For clearing hereof, wc will deduce the (c Thefes, 

or portions; Man by his firft creation, was able to kecpe the 

whole Law without finning: for hec was made after Gods 

image, which, as is cxprcfled by the Apoftle, is right coufneffe, I 

i Ec and] 



Thef.iS 
Manattbefirfti 
able to fa fc the 
Uw* 



4oi 

Ecclef.7.3 1 ' 



Thef. 2. 
Man vnabk to 



Of keepisgthe Law 



lob 14.4. 
I Cor .2.1 4* 



EzccVi.3.11, 

Ezccb.18.29, 
& Cor.3,J. 

Rom.x. 



and \rtte i clweffe : and God, faith Salomon, made man right e^ 
tf«j,liis heart was fullofdiuine vnderfbndmg, his will was al- 
together right, his affections holy, his power abiblute to per- 
mit, and continue fuch aiwayes. 

Man, as his nature now is, cannot keepethe Law of God, 
neither the whole, nor any parcell thereof; hut is altogether 
corrupt, his vn^'erftandingdarkened, his will crooked, his af- 
fections impure, and his belt (trength weaknefle towards the 
running the race of Gods comma ndements. 

And when the beM meancs are offered of being' brought 
into the right way, he isapttoturnethem into his owne cor- 
ruption to the increafmg thereof, cucnas the Spider turneth 
all Into poifon. This corruption of nature is well let forth by 
lob, Who can bring a cleans thing ext offiltbinejfe ? f o that mans 
nature now is filthinefle it fclfe : and fo farre gone is it herein, 
as r /W/fheweth, that fpeaking hereof in his owne peifon, he 
faith , In me, that is, in mjflejb, drvtlleth no good thing. The vn- 
deri-tanding is fo darkc,as that^eucn like aj a blinde min^borne 
bJinde, doth not fee any light, neither can he: the naturall man 
percciues not the things of (jod y vckhtr can he. The will is fo 
crooked, as that in ali things it is contrary to Gods will,accor- 
ding to that Ci y'mg^itimxr in veil '-umfemper capimnf^ nega- 
ta ; We are prone to that which is forbidden vs, and wee long 
moft for that which is denied vs. See an example in the cor- 
rupt Iewes, vmo whom the Lord fending Ez.ecfoici, faith, but 
they will not heare, neither will they ceafe. The affections are ib 
impure, as nothing is fo good, but hce is apt to hate, and im- 
peach i: ; nothing fo vile, but he ioueth ic,and is wedded vnto 
it : as is (lie wed in the IeyvcsJayingjT'/;*' vMy of the Lordis not 
equally butbf thcir'owne wiycs, they th right molt highly. 
The weaknefle of the whole man is fjcb, as that he is not able 
to thinke a good thought, and as a dead carkatTecorruptethof 
itTclfc,and itinkcth more and more : fo a naturall man increa- 
fcth in corruption, till that he bccjmmcch molt vile, and run- 
neth on to doc tjhjngscu^rj $g unit nuit^v* And hilly , foaptis 
hero turnc the belimeancsiiiKo common, a* tint Gnrift him- 
fclfe is made a (tumbling blockc, he that was giuen toraife vs 
vpt heauen, is made anoccafion of {tumbling arid falling,the 
_____ . * &*<* 



fince the breach $fthe Law. 



405 



grace of God, which appeared* for our faluation, is turned in- 
co wan tonne lie. 

Man afiilted by Gods gracc,and regene ratc,canaot perfect- 
ly fulfilltbc Law,butfaiicthftillin many things— For though 
a man be now fpiricuall, and guided by Gods Spirit, not to fin, 
as men natural 1, according to^Saint lohn : yet the r1efh,th'e old 
man, corrupt nature is not altogether expelled, but remaining 
for their humiliation, and the cxercife of grace in their fpiri- 
tuallcombat, hindreth them from doing perfe ell y thething 
they would, and fwayeth them oftentimes :o the thing they 
would not. Eucn as a very dull fcholJer, being excellently 
taught, and much laboured vpon by a mofl skiituJl Schoole- 
mallcr, yet through defects of his nature, is imperfect in his 
learning,and crreth in exercises of learning, fomctimc againft 
Orthography , fomctimc in falfe Latine,and fomctimc in frigid 
inuention, mifplacingof words,and vfingvnproper words,vn- 
till that in continuance of rime, he comming to perfect age, all 
thefc faults come to be amended. So the fcholler taught by 
Gods Spirit, (hall at the laft, namely, inpatria, come to per- 
fection, and be without all errour and finne ; but through the 
vnrowardneflTe of his nature, cannot here trivia doc any excr- 
cife, but there be faults cfcaping h:m. 

Hence it is, that Saint lohn faith, If we fay, that wehaueno 
J?nne,we deceiue our fe lues, and there is ne truth in vs : and Saint 
James \ In many things we finne all : and P^v/acknowlcdgcth it 
in himfelfe j When I would doe good, euillis prefect with me. So 
that both Pelagianifme is to be reiccted, that teacheth man to 
be able, out of the ftrcngth of nature, to kcepe the Law, and 
Scmipelagianifmc (that is, Popery) tcaching,that the regene- 
rate are able perfectly to keepe it, yea, xp doe more than it re- 
quired, which they call workesof fupererogation. 

Can nomanattainc to perfection of righteoufnetTe accor- 
ding to the Law ? Ho w then is it, thacfome are faidto be per- 
fect, according to that fpeech of the Apoftle ; So many as are 
! perfect, let vs be thus minded ? 

j Perfection is two wayes to be vhderftood, either, as it is 

oppoiedto imperfections, and wants, and this is perfection 

of degrees, whereby the Law is kept without failing in any 

j Ec 1 thing : 



Thtf. ?. 

Mancawioiv 
fcftlyfctfetU 
Uw. 
1 John 3.?. I 



1 lohni.S. 
lames $i. 
Rom. 7,1 1 « 



Qneft. 



zArifw* 
TcrfcUiOHtwUf 
fold. 



404 



Of keep fog the Law,fwte the breach of the Law. 



i ioh.j.4. 



Rom.j.18. 
lames 1.10. 



Dcuw.i*. 



thing: or, as itisoppofed tohypocrifie, and this is perfecti- 
on of parts, whereby what is outwardly profc fled, is inward- 
ly embraced ; fo that, as the outward part maketh a good 
fhe w, the inward part is alfo right, and fincere* And thus Da- 
mdjofiahyznd others are faid to be perfecl,and not ocherwifc: 
and thus cucry regenerate man can, and doth in fome mea- 
fure approue himfelfe for perfect, though amidft great wcak- 
neffes. • 

Que ft. 107. What is ihc breach of the Law, 
andthepunifhmcnr hereof? 

1 Anfw. h is fane, which if it be but once committed only, and 
that but in thought ■> it makes theferfon committing tt,fnbtecl to- 
Gads etcrnallcurfe, which it cuer Lifting death, in hell fire, the 
torments whereof are unspeakable, without any end or eafe, 

ExfU*. Next vnto the consideration of mans weaknefle 
towardsthe keeping of the Law, co:«nmcth to be confidercd 
the punishment due vnto him therefore. And here firit I fay, 
thatthc breach of the Law is 'firm* : becaufc finne, as Saint 
/^«tcachcrii,isatranfgreflionof the Law: and without the 
Law, faith Saint Paul, finne is dead. And this finne, though it 
-bebutonc > once oncly committed, yea, but in thought, fub- 
ie&eth the finncr to the cternall curfe of God. For that in- 
bred corruption only, euen before it brcaketh into action, ma- 
keth all men guiltic of death, according to that ; By the offence 
of one man, the fault came on all men to condemnation. But much, 
more, if any man obferue the whole Law, and yet faile in one 
point, he is guilty of all, as being actually a finneralfo. Now 
the punishment, which is here laid to be death, is ocherwifc 
called the curie : for, car fed is he, that confirmeth not all the 
words of the Law to doe them. Ft is catted hell fire*, damnation, 
the fccond death, vtterdarkneffc, the wormc that neuerdicch, 
and fire that ncuer gocth out •, the extrcmitie being fuch, as 
that iccaufcth «ontinuall weeping, and gnaflaing of teeth for 
forro w, and no one drop of merdte is granted to eafe any part 
of thefc torments •- and all this is not for ibme long time, but 
thousand thoufands of yearcs, and ftill as fane from end, as at 
the firft beginning* 

b h Quelt. 



The p-unifhment of fime, iufl< 



4^5 



§}Ufft. 108. Is 11 notimuihcccoappoincio 
ac apunifhmcnt for eucry finne, yea,cuen 
forthclcaft? 

Anfw. It u very iuft andriqhtfor the Lord to ad'utdge the ve- 
ry le*ftfin to k: I! fire: becavfekts marl^which is perfect holineffe, 
fet vpou m rn in his creation, is remitted, and a marhe with ths de- 
\ nils brand i; made vp on the fittle of the Jinner: forivhich it is iufi, 
that the den 'ill, and not Godjhonldr.ow hauefuch afoule. 

E xfhm. The Lord,which is iuft in all his waics, and righte- 
ous ill ail his works, cannot be rniuft in punifhing fin. There- 
tore this heauy cenfiire againft the leaft Cm cannot but be mo ft 
iuft: and chat this may more plainelyappeare, wee are not to j 
confider of fin,asof an offence mccrely, whereby a Law is bro- : 
ken, but as of a blemifli, whereby the foule is ftained, and fo i 
rnadevnfit to bee a citizen of heaucn, where oncly holinelTe 
dvvclleth,and nonevncleane thingmay cnter.Thisblemifh al- 
io k Co great,as th3t it is faid to defile the whole man,and that Mark7**£* 
with fuch filthineffe, as is mod loath fome. Now this being the 
cafeofanyfinner, isitnotiuft with God toeondemne him to 
the place fit for him, and much more,bec3ufe he preferreth by 
fin, Sa tans badge and cognizance before the Lords. 

Againe, euery fin is an offence againft an infinite Maieftie, s'mt worthy 
euenthe fmallelt,aswelasthegrcate[t:forthefameGod which tfbellfirt. 
hath faid, Thou fhalt not commit adultery, hath faid alfo, thou \ lamc«a.u» 
flpalt not kill. He that hath faid, thou fhalt not doe ill, hath alfo ; 
kid, thou fhalt not think ill. Now according to the greatneife \ 
ofthe perfon offended, the offence is to be eltimated, if it be a- : 
gainftatemporall King, it is a temporall death, ifagainft the 
cccrnall King,it \s etcrnall death in hcll.For it is not with God, ! 
as with man, whofelawes, if they be broken, yet being of 
•diucrs fort, only fuch, as concerne the Kings perfon, arc rec- j 
konedtobccagainflhis Maicfty, others againft this, or that J 
fubicdt only : but the lawes of God doe all concerne his royall | 
perfon, and any breach is rebellion, as Samuel called the fin of i 
Saul (paring the Amalekites ; Rebellion is as the f we of witch- 
craft, and therefore worthy of death and damnation. 

_____ Ec 5 ®B e ft- 



O 



406 



The vfe of the 
Law. 



Rom.7.^. 



Vcrf.24. 



RODR. 7.12,11, 



The vfe of the Law. 



<^y?.io?.lfnom3n can perfectly keep the 
Law wherefore then ferueth it } 

Anfvv. Of excellent vfe notw'ithftanding is the Law of God. \ 
To humble vs, in regard of our miferablc eft Ate hereby dtfeoxe- 
red. 2 To be are rule of good Itfe vnto vs. 3 To be a SchooUmafter 
to brina vs to Chrift. 

Expbw. Seeing the cod of the Law now, is not the per- 
fect obferuing of it in all things, without any fayle, that the 
doer might fo bee counted worthy toltue, which is impofTi- 
ble : it is necdfull to bee confidercd, to what end it now fer- 
ueth. > . 
And the firft is, to beat dovvnc pride, and to humble the 
molt holy and belt men liuing : For I was once altue (faith the 
Apol\\c)without the Law, but when the commandement came, (in 
reuixed:and being more reformed by Gods grace, feeing what 
by Law he ought to doc, and what through infirmitiche did, 
he cryeth out ; O wretched man that I am, whojhalldeliuer mee 
from the body of this death ? And as the Apoftle, fo euery man 
that hath his eyes open to fee into the glafle of the Law, and 
thereby his miserable eftate, feeth himfelfc fo wretched, (inne 
being about him to defile him, the threatnings of the law be- 
fore him, the Bern behinde, (till putting him forward to (inne, 
abouehim the Lord ready to take vengeance on him, and vn- 
der him hell fire, the bottomlcfle gulfe ready to fwallow him 
vp, wih the mouth wide open : as that hee cannot but ioync 
in an holy defpaire with the Apoftlc, and condemne himfelfc 
foramo(t vnworthy wretched (inner. And being thus hum- 
bled, fhall he condemne the Law, and caft off all care of obe- 
dience, becaufeitrequircth fomuch more, than hce can any 
way performe ? Nay he will the more louc it, and admire the 
perfection of it, faying with the fame holy Apoitlc ; The Law 
u holy } and the commandement is tuft ,andholy , and good: and! de- 
Ught tnthe Law of (j ode oncer nino the inner man. Euen as a ftu- 
dent in any Art, to the perfection whereof hee cannot attainc 
(fuch bee thcmyftciies thereof,) yet hee is the more rauifht 
with the louc of it, and fhiueth hard after the perfect know- 
ledge of it, and neucr ceafeth. He laith not with Efau, What 

is- 



Saluatfo* by Chrifi. 



4^7 



is this birth- right vnto mc ? Becaufe he is tied to an hard raskc : 
hereby : but with Saint Paul, he prclTcth towards the marke, j 
walking that way of good workes, which God hath appoin- j 
ted, vfngfor a rule this holy LawofGcd. 

And iai^y, finding, that when he hath done whatfbcucrhc 
is able, he is an vnprcfitablefeiuant, worthy of Gods eternal! 
difpieafure, hce isdriuento feekeboth meanes of fat isfadtfon 
for his delinquencies and failcs, and helpe to doe this hard 
taske, vnto which of himfelfc he isfo vnfunScient,and this fa- j 
tisfaciion and helpc is the Lord lefus Chrilt alone ; For that ' R ora .8. 
which was impojfiblc to the Law, in as much, a* it was weak* be- \ 
Cttpfeoftkcflcjh, (j *d finding his owns Sonne in the Jimi lit tide of 
fin full fief?, and for fin condemned fin in thefleib, that the rivhte- 
ottfnejje of the Law might he fulfilled tn vs. 

Andthusdoe we ice the third, and laftendofthc Law,z>/t.; 
to be a fchoolemafter to bring vs vnto Chrift :and this fchoole- 
mafterisboth theCeremoniall law, tutoring, and teaching 
by rudiments and figures, as little children, thofe that wcie 
not come to full age vnder thcGofpell, and to vs more prin- 
cipally the Morall Law, (hewing the great need, which wee 
haueof aSauiour, and driuingvs vnto him, as our onely re- 
fuge, to be made righteous, according to that; Thelawwas Gal.2,24. 
our Schoolemafler, to bring vs vmo Chrifi, that wee might he 
made righteous by faith* 

§}ueft. no. How may webefauedfrom our 
fumes ? 

Anfw. Only by the blond of le fits Chrifl, laid hold zfonbya 
true andliuelyfuith. 

Explan. Being brought to defpaireby the fight of our 
finnes in the glafle of the Law, and of the horrible punish- 
ments due therefore : it is necefiary that wee now lookc for a 
remedy againft fo great danger: as the cunning Ghirurgion, 
when he hath fearched a fettered fore to the bottome, apply- 
eth himlclfe to the Cure. And our onely rcmedie is the 
bloudof icfus Chrift, according to that comfortable fpeech, 
The bloud of fefm Chrifi his Sonne, clean feth from all fane. , Io i 1Q 



C4 



If 



40 3 



&xpht:$?h 
Philip.2.3. 

Gajjth.3 15. 
1 Iohn$.i£. 



S-dnRificaiio'J. 



, Rom ^3,4, 



Rora.8 i. 
» Cor. j. 7 7. 



Sdnzuon iff Chrijh 



If all Angels and men mould hiue done their vttcrmofLto dc- 
iiuer and faue one (oule, i: were altogether vaine, they being 
all finite, t 'le punifhment by (inne defcrued infinite, and there- 
fore fuch, as could naicrbc fatisfied for, by creatures finite, 
butinan innnitetimc.lt pleafcd the Lord for this caufe,to fend 
hi-onely begotten Sonne into the world/ hat whofoet/.er belee- 
ueth in him,[houlAnot ferijh but 'have Ife euerlaftina ■. And his 
blond doth faue from all (in : 1 By expiation. 2 By fanctific:- 
tion. Expiation is the fttisfying of Gods wrath due to finne, 
by bearing the hcauy burthen thereof: and this did the Lord 
Ictus, when hee abafed himfclfc, nmd became cbcdieht to the 
deaths euen to the death ofthecrojfe: when he redeemed vs from 
the curfe of the Law, being made a cwt ft for vs,fir tt is written; 
Curfedis euery one that hangeth on the tree ■ when in loue,/v<? 
laid downe his life for vs. And thus wee arc by his bloud faucd 
from finne and damnation hereby defcrued, euen as a condem- 
ned pcrfon is faucd , by fome other man d ying in his (read. 

If it be demandcd,whether Chrift being the Sonne ofGod, 
could not hauc faucd vs by fome lefte fuffering, than death, 
iecing whatfocucr hee endured, was of infinite worth ? Ian- 
fwer, that I take it not to be fafe affirming or denying this : for 
if vec ili.ill fay, that hec could not, wee fhould limit his Al- 
mighty power, ifthat he could, we mould callinqucftion his 
diuine wifdome ; wherefore I fay, that he could not fo abun- 
dantly luue manifested his loue towards vs any other way, 
but by dying for vs, and therefore let it furficc to know, that 
he hath voluntarily, and of his own: accord, fufrercd death, to 
deliuervs from death 3nd damnation. 

Secondly, ian&ification is the vcvtuall diftufing of his 
bloud in our hearts, and in cucry corner thereof, by the work- 
ing of his holy Spirit, to thcclcanfing of them from finne, fo as 
that it hath no more dominion one: vs: For ah vfctkat are bap- 
UZfdimo Chrijr^a.rc bipn^ed into his death.Weare bariedthen 
with him by bapt-iftr.c into his death, that at Chrift tva: r. 
from the dead by the glory of the Father, ft ivee alfoftould walks 
in nervneffe fhft. 

And luch as arc in Chrift, are defcribed thus, Which walke 
not after the ftefb, but after the Spirit : if any be in Chrtjr, be (s a 

net* 



Sduaticn by Cbrift. 



40? 



new creature, old things art paffedawaj, all things are become 
new. It is a vainc thing therefore, for any man to perfwade 
himiclfe of deliucrance from finnc and death, by Chrift his 
bloud, vnlcffc his confciencc bee hereby purged from dead 
w'orkcsoffinnc,inncwnciTeoflifetoierucGod.No price paid 
fbrthcranfome of a flaue can fet him at liberty, if he liillbea- 
rcth a flauifh minde,thathe will fcrue his old mafteralwaies: 
neither can any friend, though hee will die for him that defer- 
ucth death, fane him, if hee will ftill defperatcly caft iiimfelfc 
vpon mortall danger : nor yet can any water of lord an clean fc 
from the foulc icprofie,if the precepts of the Prophet be not o- 
beyed. No more can that man be any better than a flaue of the 
Deuill, though Chrifts precious bloud hath laeenc paid for 
ranfomc, if he will (till line the fcruant of finnc, and of the De- 
uill : neither can hee bee faued from death, though our dcareft 
friend Chrifi hath once dyed for man, that ftill by finning run- 
neth vpon the danger of death. 

Norlal'tly^can any be clcanfed from the leprofic of fin, vn- 
leflc his precepts bee obeyed, whooncly can, and doth direct 
rightly to vfe the ftreames of his bloud for this end and pur- 
pole. Oh mad men then, that hope for deliucrance from finne, 
but hauc finnc ruling and reigning in them! Howhapneth it, 
that being fo wife for things worldly and temporal!, yce haue 
no more vnderitanding for things ipiritnall and etemall ? How 
is itthat ye look for deliucrance from death by Chritts bloud, 
when no power of this death is fecne to martifie and kill finnc 
in you ? What word haue ye ? What promife of Cod to build 
this confidence vpon? As verily as God is truth, ye haue none 
at all from God, whence then is the ground of your hope? 
What doe you build your comfort vpon ? Vpon afhadow, 



vpon not! 



Bee ailiamcd in time of this your folly, flat- 



ter not your ieiucs in vainc, yee finuers, but lay hold vpon 
faluation while!} it is offered, being (anCiificd and wafhed by 
vertue of Chrift his bloud in your hearts, fo that all iniquity 
being expelled thence, it may by power of the fame bloud bee 
expiated, and ncucr appcareto your condemnation at the day 
bf account. 

Now as Chrift his bloud alone purgeth from finne, fo it 

ruutV 



4io 



Faith wrought how. 



i ioh.j.3. 



Meanes of mr- 



Rom. 1 0.17. 



muft be applied by the firmer vnto his owne loule by the hand ! 
of faith. All the water of all riuers will not make a rrian clcanc, i 
vnlcflc with hands he be wafhed with the waterrno more will ' 
Chrift his hloud make cleane the foule, vnleCTe with the hand ! 
offaith it be applied vnto it : For this caufe, as the bloud of 
C\m(\ if laid to clcanfc from all finne, fo faith is laid to purge j 
the heart from finne, and to iuftifie a finner. That precious 
bloud purgeth, and iufrifieth, as the caufc materiall ; Faith, as 
die camcinftrumcntaU. 
Qv. 1 1 1 . Ho a is faith firft bcgun,and wrought in the heart ? 

Anfw. Ordinarily by the preaching of the Gofpell of Chrtfi. 
the holy (pirn inwardly opening the heart to beleenethofe things 
that arc outwardly preached to the eare. 

Explan. Finding that Faith is the inftrument of ouriufti- 
ficotion and faluation, it isneceffary to confider, how, or by 
\\ hat meanes this inftrument is purchafed, that if it bee wan- 
ting,it may be fought here, if it be already attained, the means 
and giucr hereof may be magnified and honoured.The meanes 
therefore, I lay, is the Gofpell publifhcd and madeknownc 
vnto vs, which, the fpirit opening the heart, it belecueth. 
For, Faith commeth by hearing, and hearing by the word of 
God; and this word thus working faith, is the Gofpell; the 
Lawdriucth todefpaive, the Gofpell erc6teth by hope, the 
Law thrcatneth and filleth with fcare; the Gofpell promifcth 
and fiileth with comfort ,the law fhcwethourmiferablccftarc, 
and what need wee haue of a Sauiour : the Gofpell meweth a 
lemedy againft this mifcry, and pointeth out vnto vs our Sa- 
uiour. There mult bee a kinde of faith, orafienttobeleeuethe 
Law alio, but this is not the Faith, by which wee are faued 
from the Law ; but when this is, and the Gofpell is preached : 
cuen as a man at deaths doore, through extreme fickneffe, at 
the newes of fomc foucraigne remedy lifteth vp himfclfe, ta- 
kcthit, and isrecouered : So the finner, euen dead by the law, 
at the newes brought in the Gofpell of a remedy, lifteth vp 
himfelfe with hope, and by faith taketh it, and isrecouered 
out of his danger. And being fo fick of finne,and" weak, as that 
he cannot of himfclfe doe it, the holy fpirit is ready, holding 
vp the hand, and opening the mouth of the foule to enable it 



to 



Exercifes of Faith. 



'to rcceiue this wholcfome medicine, as in the cafe o£Lydia,o£ 
whom itisfaid, That a certaine woman named Lydia,a feller of 
purple, of the City of the Thy atir tans, which worflnpped God, 
heard, whof heart the Lord opened, that fee attended to fitch 
things a* Pan I [pake. 

Qftefl. 1 12. Howisfaich increafed? 

Kv&w .Chiefly by prayer, reading, preaching, and hearing of the 
worded recta ing tl: e Sacraments • for ifthefe be well attended, 
we willnot be wanting- in works of mercy andrighteoufnejfe. 

£.vp/^«.Ofpraycr,thc Apoitle ipcaketh, as of a chiefc fruit 

and cxercife oi'{a.'ith;for,Hon>fbalt they call vponhim,Ca\th hc,/# 

whom they have not belcened? So that, if there be faith, that fcr- 

teth a workeprefcntly topray. When the difciplcs bcleeued, 

a chiefe care which they had,was to be taught to pray; wher- 

£>rc they come to Chrirt/aying; Lord, teach vs to pray, as Iohn 

alfo taught hi* d'fciples. And great reafon is there,that faith full 

people fhould pray often, prayer being a proper workc of 

faith, euenastofpeakeisproper vntoman: whence it is, that 

the Kingly Prophet faith, / beleened, and therefore f[pa!*r,ov 

prayed; as if hee fhould fay, I had vcicrancc, and therefore I 

.vttered, for what difference betwixt the tongue of man and 

' bcaft, but inthefpeech? and what difference betwixt the be- 

; leeuer and the acheitt, if he praycth not. 

Againe, as faith purgcthman, io prayer purge th all things, 
and makcth them pure vnto the h\th{u\\;Ettcry crcnttreofGod 
is fanlltfiedby the word and prayer. Prayer is a conucrfmg with 
God, and the molt hcauenly and fwcetelt recreation of the 
foulebclecuing: whence it is,that continuall prayer & thankf- 
giuingis commended vnto vs; V ray continually, & mail things 
gixcthan\es:zv\& for the faithful!, faith Dattid,przifi is comely. 

2 Of the exercifes of the word of God, it is fpoken, as of 
the food and nourifhment of the faithful! (ouXc^Odfre, as new 
borne babes, the fincere milkjfthc word,that ye may grow thcrby. \ 
And againe, Let the word dwell 'p lent com fly in you, euen as good 
bloudand iuyce in the body, to make itthriueand grow, k 
isapooreweakc conftituiion that is. not hungry, and taketh 
no delight in the meat and drink; and it is a poore weakcly 
foule,neuerliketo grow to any good, that hungrcth not after 

the 



411 



A&s itf.14. 



Excrc'fisof 
Fxitb. 
Rom. 1 0.14, 



Luke 1 1. 1. 



*i Tim, 4. j, 



1 TheflT.j.iy, 

iheif'jidof 

I Pet 2.1. 

C0I.3.K5. 



412 



OfPrqer. 



What Prayer is. 



the word, and rcceiueth it without appetite. The word is the 
finewes and ftrength, the prop and Ray of frith, it is the 
light, to guide all the holy arTe6lions hereof, thattheycrrc 
not, and the heauenly riches making it mod- precious. It mud \ 
needs be acrazed weakehoufe, that hath no rep;- iring: and | 
heeinuft needs wander much, that wanteth light; and grow 
Doore, thatfpendcth dayly, and hath nothing commii gin : 
To that faith that is not repaired by reading, hearing, and me- 
ditation, is very ruinous; if it wanteth this light, it will crrc; 
iffomcthing commeth not in daily out of this treafury, it will 
be very poore and (tarucd. 

Laftl y, for the Sacraments, thefe doc more fenfibly conuey 
Godspromifcs to our hearts, whileft we apply to vs the out- 
ward wafhingof bodyes, for the inward tfeaftling of foules 
and bodies ; and whiKt we feele, and tafle the flefh and bloud 
ofChrift,ofwhich in preaching, we heare with the care,euen 
as Thomas was confirmed, when he feft the fides,and hands of 
Chriit, crying owt fJMy Lord and my God, 

§)uefl. 113. Whar is Prayer? 

Anfw. Tt is a lifting vp oft he heart vnto Godoneiy, in the name 
oflefm Chrifl, according to his will, in fullaffurance of being 
heard and accepted at his vraciom hands, 

Exy/an. In the (liort Catechifmc, vpon the declaring of 
our inability to obey God without his Ipeciall grace, there 
is very opportunely inferred, the meanes to call tor, andob- 
tainc this heauenly treafure of grace ; namely, diligent Pray- 
er: and thereupon is the young Scholler in Chrilts Schoole 
bidden to repeat the Lords Prayer, as the direction and 
ayme for asking of our heauenly Father, all particular gra- 
ces. Wherefore I here enter vpon that part of the Cate- 
chifmc, which concerneth Prayer : and bc-aufethatvnlefle 
wee know what right prayer is, and what is the neccfTltic 
ofpraying,and ,vhcn, and where it is to bec made, wee mall 
not bee fo difpofed hereunto, as we ought; I haue thought 
good firft to handle thefe things in general!, and then to 
comencerer to thePatternc of Prayer, prefenbed by ourSa- 
uiour. 

Firft, 



What Prayer is* 



An 



Fir(t,l fay, that prayer is a lifting vp of the heart; becaufc 
that if all the beft words in the world be fpoken, without the 
lifting vp of the heart, it is no praying, but a faying of the 
words,which a Parrct may be taught to doc : Godisaft>irit,axd 
they which tz>orf)?ip him, m»ft worjhif him infyirit,Andin truth, 
^Mofes prayeth thus, without the vtteringof any words, and 
the Lord faid, Why criest thou vnto me? as though lifting vp 
his hcart,eucnwhcnhcvfcd no voice, he had made a loud cry- 
ing found in the Lords cares : according to that old Diftick, 

Non V9x,fed votum, non mujtca chordula 3 fed cor 3 
Non damans, fed amans clamat in aptre Dei* 

J^otJhriHeJ} voice, but filent vowes ; 
T^ot firings fxveet founds, but heart that bowej ; 
J^ot mounted cries, but flames of hue, 
fierce through the cares of God above* 

Such alfo was the prayer of Manna, which preuailcth : fhec 
fpake in her heart, her lips only msucd. Bur there is a time,\vhen 
the voice alio mult be vfed, as in the prcfcncc of others, that 
they may be edified, and ioync in prayer alfo : and vponeue- 
ry other occafion of lolemnc pray ing,when the vttcrancc eom- 
mcth from the heart and fpirit, though we be alone mod: pti- 
uatc, the voyce is well \{cl\ 9 if it be not Pharifaically to boaft 
of our deuotion in the eares of others, ncere about vs. For, 
Chrift himfelfe being retired and alone, prayeth with words ; 
Father, if it be poffible, let this cHppnffcf-em me. 

And forhisEhfciples,whomhc was to leauc, he prayeth in 
many w r ords, for their cuftodie, for their vnkie, and for the 
I glorifying of God by them. The heart lifted vp therefore 
with words, or without words , is true prayer; but words 
withoutanhcart,arcnot fo. In itead of praying, this is pra- 
ting, and a great abufe. So doe Laick vnlearned Papifts, fay- 
ing many prayers vpon Beads, placing deuotion in the labour 
of the lips, and fcoring vp by dozens mumbled- vnknowne 
fhreds of Latine ; and many of our common people, in their 
morning and euening deuotion, being drowzie, or hauing 

mindes 



Iohn 4.24. 



Exod.l4-iJ« 



1 Sam.r.io. 



IoKn 17. 



4»4 



VrayerUGod 

aleze. 



Wh&t Prayer is. 



Pfal.f0.l4. 



Efaytfj.irf, 



Iohn 2.2. 



Roan.8.33, 



mindes taken vp with other bufmefTc in the very time, doc 
with their words bcattheayrc invaine, and deceiue God of 
hisdutie. 

I adde ftirthcr,that prayer is a lifting vp of the heart to God 
alone : becaufc it is a part of his peculiar worf"hip,and he is rob- 
bcd,and his glory is taken,and giucn to anothcr,whcn prayers 
are made to any other befides the Lord.lt helpcth not, that is 
faid,men vpon earth doe pray one for another, as the Apofrlc, 
Ephefians, and Theflfalonians, to pray for him, and theficke 
are directed by Saint Umcs to pray the Elders of the Church 
to pray for them. For though we haue examples of requeuing 
theliuingtopray forvs, what one example is there to doe the 
like to the Saints in heaucn ? There is not one. What diredtion 
is there in all the Scriptures? Verily none at alh And as for 
imploring of aid, Call vpon meefaiih the Lord ,/* time of trou- 
ble ; and, Thou Jhaitrvor (hip the Lord thy God,andhim oniyjhdt 
thouferus : bat for calling vpon any other, not a tittle in all the 
Bible to warrant it. 

Laftly, what hope is there of praying to any other? Surely 
none ; for Abraham is ignorant ofvs, and Ifraei doth not know 
vs, faith the Prophet,no more ( for ought wee can tell for cer- 
tainty ) doth the bleiTed Virgin Mary, not the holy Apoftles, 
Peter, Paul,&c. Afrantick, oratlcaftan idle and addlcpart 
, is it then in any to pray to Saints or Angcis,therc being no well 
grounded hope of good thus to be attained, and infinite dan- 
ger at Gods hands, wh« willnotfuffcr,butbcaucngcd,ifhis 
honour be giucn to any other. I fay moreouer, that prayer is 
madeinthenameoflefusChrift, to meet with that cauill of 
Satnt-worfhippers : itisprefumption, faytr^y, that we will 
not offer toamoitall Prince, to come immediatly to him to 
makcpetition for any thing, without the mediation of fomc 
Courtier,much more to preffe into Gods prcfencc,without the 
help of fbme Saint.O ftupid ignorance ! O affected bliridneffe ! 
Is not Chrifl an helpe liifficicnt ? I am fure S.iohn thought him 
fo, when he comforted the faithfull with thefe words : If any 
man (inneth* rve haue an Aduocat t with the Father, lefm Chnft, 
the righteous : and S. Paul, when to the aiTurance ofthe faith- 
full he wrote thus ; It is God that wfiifieth,whojballcondemne f 

It 



Whit Prayer is. 



4-5 



It is Ckrift which is dead, yea rather which is rifenag*ine<> wl o 

is at the tight hand of Ged, and maketh re que ft alfofor vs. Nei- 
ther of them, nor any other holy Apoftle once dreamt of the 
mediation of Saints, or any other creature. Moreouer, the 
1 Lord himfelfc doth fo often bid vs vfe his mediation in praying 
to the Fatter, that they mult needs be very thipid, and cltiK of 
hearing, orluchss wilfully blind-fold theircyes againit the 
truth, which make any quettion about any other helpe to prc- 
uaile with God in our petitions. 

Furthermore I addc, according to his will, becai fc, if wee 
follow our ownelufts in prayer, we may aske much, but fhall 
little preuaile ; Ye askjybnt receive no: jfaith S.f*mbf<> becaufeye 
/uks am'tfe^ that jee might confnme it o.i your lufts. Wherefore 
that we may fpeed of that which wc aske in prayer, it is neccf- 
fary to frame all our petitions according to Gods will; we muft 
therefore haue the knowledge of the Law ; teaching vs to pre- 
ferrethe honour and glory of God before a!I other things; and 
j forchiscaufc chiefly to pray for this, and that wemaybe in- 
i (truments of honouring him, as the duties there fee do ,vnc doe 
I require: and in the next place to pray for grace to doe thofc 
\ duties of lone, which are required towards our neighbour for 
the pardon or our erroursand offences, and ftrcngtn of faith, 
whereby wc may be iuftified here-from : and iaftly, fortem- 
porall benefits, and deliueranccsin tHctime of danger, as blei- 
fings promifedtoiuch askeeperheCcmrnandcmcnts: where- 
in, becaufe our daily failes are many, wemuft not be abfolute, 
but with fubmifllonof our defircs to Gods will, faying eueiy 
one of vs with our Mailer, Xo: my will, bst thy will be done, as 
who-knoWeth what isbeftibr vs. Whence itisplaine, that ig- 
norant peribns which know not Gocis lawes, Cannot pray a- 
right,uor they which are without feeling of the word of Gods 
grace, and of right affections towards his glory, but are on- 
ly led with a fcnfe of corporall and outward wants and grie 
uanccs.. 

Laiily, I fay, with full affurancr of being heard;for there mud 
be no wauering in prayer : Heetha wanereth, us like a waue of 
thefeajojfedwith the wind,and carted away: neither let that man 
thinke that he flpailrtceitte anything cf the Lord. It is beleeuing, 

and 



rob 14.13,14. 



lames 4.3, 



lames 1.6. 



V* 



What Prayer is. 



and fully affuringour fclucsof Gods fauour, which makcth 
all things polTible that weaskc in prayer. This afliirance,asa 
lullie gale of wind, orricth our prayers wich full faile to hca- 
uen,thedc(ircdhaucn: vvaucring and doubting like oppofuc 
vncertainc winds, carry them to fomc other place, and fo they 
returnc without fpeeding. V^hercfore me that without doub- 
ting doth not belceuc, that God is, and that he is a r awarder of 
fuch as call vpon him, cannot haue any good fuccefTe of his 
prayers : neither can a wicked man pray aright,fceing his con- 
fcienccisrcadic tocheckehim, and dantcth him, in regard of 
iinnc that eleaueth faft to hi unmaking his very prayers abomi- 
nable to the Lord. 



The tticejfitic of 



®ue(i. 1 14. What need is there rhat the faith- 
full Qiouid pray, feeing they arc in Gods fauour, 
who knowcth all their wants, hath pardoned 
their finncs,and promifed them all bledings > 

Anfw. By how much the more we are in (jods fauour, fo much 
the more need is there that we foould cheer cfullj fray ■, both to pay 
the dp; tie that we owe vnto the Lord, and to obta'tne the blcjfings 
promifed, andtorenue our affurance of the far don of finne daily 
interrupted through our great weaknejfe. 

Explan. The Chriitian foule purified by faith, necdeth not 
to beprcfled, by fhewing the ncccffitie to this hcauenly excr- 
cife; being continually cither attu, or habttu, by prefent per- 
formance/^ by gcnerall rcfolution lifted vp in prayer vnto the 
fountaincof all comfort: as Dauid, who profefleth, that at 
midnight he prayed vnto the Lord. Yet becaufe the full may 
not fecme to haue need to beg, nor they that haue all th ings al- 
readic to aske any more ; I haue fhortly fet downe fome rea- 
fonsof the neccflitic of prayer, eucn in thoic which through 
faith haue all things alreadic. 

Firft, it is a dutic which God rcquireth of vs all, as a tribute 

ofthe great King of all: CaK vpon me in the time of trouble sind I 

wilheare and dehuerthee,and thou foalt glorifie wr -that is, when 

thou wantcft, pray ; and when thou art full, (till pray , and giuc 

1 Thafcf . if. 1 1 glory to God.And againc,Pr^ continually ^nd in all things giue 

thanks. 



Pfaljo.14. 



What Prayer it. 



4'7 



thahkes, Tnc ocit iubieds doc moit willingly pay the duties 
of their Prince,and the moll faithfull doe moil duly perfonne 
this of Prayer to AlmightieGod : hce hath little or no faith, 
that is, little, or not at all in prayer. Yea, if any neglect to 
call vpon God, he doth not to much as bclecve that God. is a 
revvardcrof iuch ascall vpon him, orthathe hearcth prayers 
anymore th^n Baal did, when his. Prophets prayed and cried 
from morning till night, and hod noanfwer : for hee faith ih 
bisheartos/*£ fhev\cth, that God is in heaucnon high, that 
the clouds hide him, ar.d he cannot fee : and againe, Wbe t profit 
Jhonldwe haue ifwefirouldvray vnto htm. So that faith is fo far 
from cooling ourdcuotion in prayer, when wee belcevethat 
God knovvcth all our vvants,that he hath pardoned our finnes, 
and we are made partakers of hispromifes, as that it fctteth 
vsthc move on fire, and incrcafcth our fcruencic in prayer, as 
in a chicfc dutie towards the Author of all this our comfort; 
and it is only the want of faith that maketh mencold,dull,and 
backward m prayer. 

Secondly, prayer isthe reaching out of the hand of Faith 
vnto the Lord, to rcceiue his bleffings promifed : although he 
promifcth to the faithfull the things of this life, and of that 
which is to come; yet hedothnotpromiie vnasked, tothruil 
theminto their mouths, as it were, but ifthey reach forth the 
hand to recciue them. 

That Beggar is worthy to goe without his almes,cucn when 
dole is moil bountifully dealt 10 all,that will not offer himfelfe 
to aske it, and put forth the hand to receiue it : So grace and 
mercic being .offered from abouc, wee are worthy tobefent \ 
away without it, if we will not put forth the hand daily by ' 
heai tie prayer to rcceiue it. 

Thirdly, prayer isthe applyingand actuall putting on of, 
Chriit lefiis, to coyer euery part of our fpintuall nakedneffe/ 
to cure euery wound of cur foulc, and to (trengthen cuery 
facultie of our rninde. Now by finning we arc fubie& daily 
to make our foules naked to Gods iudgements, to wound and 
hurt our foulcs, and to craze and enfeeble our fpirits. If we 
haue faith, we haue clothing, medicines, cordials, but without 
this exercife or* faith by prayer, wee are without the vfc and 
I F f ' benefit 



Job 11 14. 
Chap.ftt.if' 



418 



j Theumtscf 



Prajtrs tot* wade, wbe». 



benefit hereof. Wherefore let Prayer be held as amoflne- 
cefTary excrciieof the foulc, and the moil excellent of all ei- 
ther, whereby it conucrfeth, and hathfamiliaritic with God 
as ^Mofes had : yea, let me be imprifoned with Peter 5 in the 
Whales belly in the bottome of the Sea with Ionah ,- forfaken 
of all men with Paul; or ftoned to death with Stephen*, by 
prayer I obtainc the Lords pretence, and by him more ioy, as 
fane of the Martyrs haue found by experience, than in the 
time of ficcdomc from ail furYerings, infomuch that they hauc 
beenc grieued when they hauc bcene taken from the ra ekes 
and torments. 

Q^ef}. 115. I pcrcriue by chat which hath 
beeneiakJ, thaticisneccflary to pray, aswcJIin 
profperiricj as m aduerfitic, what urnc* there- 
fore arc I peciall v to be (pent in prayer ? 

Anfw. // kf necejfary, that euery Chriflian make his Prayers 
folemnly vnto God enery morning and euening, fitttng downe, and 
rtjtng vpft'om etiery meale, and at all other ttmes as thejpirit mo- 
ueth, or other occafens and ntceffiiies doe require to hane the 
heart lifted vp in prayer. 

ExpUx. Seeing the neccffttic and excellence of prayer, the 
times follow to be confidered of, which are both gcnerall and 
Special!. Gentrally, we are commanded to pray continually >and 
in alt things to gtxethar.i>es ythzt is, bycontinuail lifting vp of 
the heart vnto God, when we beginne to awake, to flccpe, to 
reade,tolabour,when we walke abroad, come into the houfe, 
wh«n Wc are in fifctk, in danger, by land, by fea, &c. For 
that which fomehaue fondly taken vponthem to pc» forme | 
in grode, and outward manner, fequcftring thcmfeluesfrom^ 
all worldJy imployment, thatthey might ipend their whole \ 
time in prayer, tying thcmklucs therefore to a great num- j 
berof prayers, ortotherehearfall of thefimc prayers many> 
times cuer, to make vp the number, counted lometime by 
little ftoncs, more lately- by Beads; this, I fay* as-itisa&u- 
ally and vocally vfed by Monkes and Heretikes, commeth 
'too necre the pracUce of ancient fgndHerctike*, called £*- 

chit*** 



Times ef Prayer. 



4»9 



To c*mc to pub- 
lic prayer i» 



cvira, and robbctha Christian of alt opportunities of doing 
other profitable and neceflary duties to and for our brethren : 
,yet is there another kindcof continuall prayer well becom- 
m;nga Chrifttan, which is performed in a fpiritua 11 manner, 
and^istobe intermingled in all the morall and ciuill actions 
of our life, without impeaching or interrupting them, name- 
ly a perpctuail difpofition to lift vp the heart vnto God, and 
to bend and tend in all our anions to the glorifying of his 
name. This, by the due exercife of actuall prayers in their 
times, becommeth habituall, and cxtendeth it fclfe to all 
times, confcerating the whole courle of cur Hues and ende- 
uours vnto obedience and holineiTe. 

The fpeciail times of Prayer are both of publike and pri- 
uate prayers, the one fubordinate, and fuch as is togiue place j 
vnto the other. 

The times of publikc prayers, are the times in vie in the j 
Church of God wherein wee liuc,whenit is requisite, that 
we come duelyand reuerently together, eucn as of old, they 
came vp to the Temple at lerufalem to wormip, from all 
parts. For, though now a dayes there bee no fuch place of 
ipcciall holinefle, fo that for hauing refpc& vnto the place, 
wee may haue the more hope of being heard in our prayers : 
yet it auaiieth much to frequent the auemblics of Gods peo- 
ple vnto prayer. The prayers of many made together, are 
like vnto many coales of fire together, making the greater i 
heat, as faith S. fhrjfifiome. When the Lord would fet forth | 
a molt ftrong and povvcrfull prayer, lvcioyueth Noah Job and ! Excch. 14 
Daniel together, in his name. Wherefore, I would to God | 
that all would make more account of publikc prayers, to 
come betimes and duly vnto them. Tete rand Iohn went vp to 
the Temple to pray, euenfince the time that mall places God 
was to be prayed vnto, and (hall we prcferre our prayers at 
home, before prayers there ? 

The times of priuatc prayers of euery perfon daily to be 
made alone, and if hceliueth in any focietic, with others al- 
fo. For it is not fuificient that thou prayeit alone, and in fc- 
cret, if thou liueft in a family, or focietie, where more doc 
vfuallycome together to prayer; neither is it fufficicnt, that 

Ff 2 thou 



Trpymg in * «a- 
panyandaltr.e. 



4 20 



Mauh.*.*r 



ExocUj.j* 



Jcrcnuo.ij. 



Prayer at gang 
to meat. 
1 Tina.4. 5. 

lSam. £.13. 



7*/w*.r rf Prayer. 



thou praycft daily in fuch company, if praying iniccrct be 
omitted. 

It is to be feared that he which prayethin company only_, 
makes nabctter prayers than the Pharifees, and fhalilofehis 
reward-, (ccing that icy fuch as pray in fecret it is promifed, 
that the Father will reward them openly : and on the other 
fide, if any man prayethin fecret, and ncglectcth rhcioynt 
praying with others, it is to be feared, that he is left with- 
out Gods- pretence, to vaine fpeculations, fceing that he dc- 
lighteth not to cnioyhis prefence in the middcit of two, or 
three gathered together in his name. 

~ Wherefore it isncceiTary to pray daily in fecret, morning 
andeuening-, and likewifc with company, if it may be accor- 
ding to the ancient rite of iacrificing a Lambc in the mor- 
ning, and a Lambe in the euening, euery day continually. 
For, euery Chriltian family is a little Church, as the A- 
poftlc intitlcth fbme amonglt the Chriflians, to whom hec 
wrote, not that it is any way fit,, now wcehaue allowance 
forpublike meetings, to meet in priuate houfes, forallre* 
ligious excrcifes (for this isthc way to faction, andag^inft 
the vnity of Gods Church) but cfpecially for the prayers 
daily y[ed in euery fuch houfc, making it a Church, and Gods 
houic, according to that ; CMy houje /ball be called r he ho vfi of 
prater : arid therefore the Prophet (pctjstech of this as a note 
diltmguimin** Cbrittian and Heathen families, when hec 
faith , Powre out thy wrath vpon the Heathen, that know thee 
not ;andvpon the families that call not vponthy name. Let all 
Goucmours of families thinke vpon this, to -let vp prayers 
in their houiesy that they maybe Gods houfes, and not hou- 
fes diuided from God, vpon which he will powre out his. 
wrath. 

Againe* prayers arc ordinarily to be y£d, when we re- 
cciue any of Gods good creatures for our fuftenanee. For 
by mans linnc,, the creatures become accurfed vnto him, by 
prayer they arc againe fanitificd, Finery creature of Cjodis 
(anitified by the word and prayer. When a fea i\ was made in th c 
land of Zuph, itisfaid, that the people would notcat,vntil] 
that Samuel came, and had bleiTed the fcaft ; euen as it is faid 

of 



• 



Times of Prayer. 



41 r 



2C0r.Ie.3i: 



TrafmginiMt 
of trouble* 
Dan. 5. 



ofthe beafts, being gathered together to the waters in the 
wildernefTe, that for feare of poyfonthey will not drinke, till 
the Vnicorne hath with his home ftirrcd the waters. And after 
meat it is neceffary to praifc God, and fo as we arc comman- 
ded, W&?f£*rH^ eM or arin^e, or what/better we doe, wejhalldoe 
all to the glory of God « 

Extraordinarily, we muft pray oftner in the time of any ex- 
traordinary danger or trouble, by fickneiTe, perfecution, bat- 
tels and warres, famine and lofles.-Drftf/V/at this time, befides 
morning and euening, prayed alfo at noonc-tide daily. Ttatiid 
in the like cafe prayed feuen times a day, and at mid* night. 
Chrift prayed three times together in his agonic. 

And the Difciples continued daily together in prayer. And Matth 27* 
in thofe times of perfecution, the faithfuil are noted tohaue I A£U. 
met to prayer,and to haue continued three,fometime fix dayes f 
together,without taking food vntillnight.Thefe times of trou- 
ble are more fpecially times of prayer, to make praying our 
practice night and day, and to procure others to pray with vs 
and for vs* 

For the place and gefturc to be vfed in prayer, wee know, 
that now there is no difference of places, howfoeuer it hath. 
beenc in times paft ; for euery where God may be called vpon 
in lpirit,and in truth : and for gefture,CW?(faith thcProphet) 
let vsfalldowne, And kgeele before the Lord our maker Not that 
prayer is not auailcable without kneeling, for Ifaac walked 
in the fields, and prayed; Ionab, lying in the Whales belly, 
prayed, &c But becaufe all worfhip both of body and foule 
is due to the Lord of all, and becaufe proftration, or kneeling 
is a meanes to breed the more humilitic in the minde: therefore 
though kneeling be not alwayes neceffary, yet it is to be pre- 
ferred both in publike and priuate by all,that would yeeld vn- 
to God his due and entire worfhip : and in all publike prayers, 
it is the more duly and frri6tly to be vfed,where the orders of 
the Church doc exprefly inioyneit, or the laudable cuftome 
ofthe congregation commend it. To conclude, the omiflion of 
decent and vfuall gefture mud needs be more or leiTe fcanda- 
Jous, as arguing either coldneffe in deuotion,or contempt of 
the Church,or difcrepancie in opinion or in affection from the 
_ F f 3 __ reft 



Ioh.4, 204. 



422 



nberef 

tbu Prtytr. 
Luke U. I. 



the Lords Prayer. 



reft of Gods people, with whom wefeeme to make but halfe 
coniun&ion-,whileft we deny the vniformity of our bodily hu- 
miliation- And thus much of the gencpall Introduction to 
Prayer, 




Of the Lords Tracer. , 

n.ejt.ii6* f T Ow, and according ro what 
* •"• partcrnc ougbc wc to prny ? 

Anflv. The patterne andformeofprayerfor our direction, is the 
\ Lords Prayer* Our Father which art hi heaven, hallowed be thy 
name, thy kjngdome come, thy will be done m earth as it it in hea- 
| uen, Giue vs this day our daily bread, andforgme vs our trefbaf* 
' fes, Oi -weforgiue them that trefpajje again fl vs, and lead vs not 
\ into temptation, but deliuer vsfiom euill : for thine is the Kina- 
i dome, the power and <rUry,for eucr and euer< tSfmen. 

Exp/an. Hauing-hithcrtomade way to the Lords prayer 
following in the Catcchifme, by couriering (ome neccfiary 
qucftion-s-: It follovvcrh now, that we come more nccrely rcr 
the prayer it feifij which is our only abfoltite and perfcc.1 pat- 
ternc. Concerning this prayer, conlider wc iomc things gene- 
rally, and then particularly of. die parts hereof. 

JSjtcft. Generally, who was the Author oftfa'is prayer ? 
^*fir. Chri(t Icfusour Lord, who wich the Father and Spi- 
rit is God bjdied foreuer* He hailing becne himiclfc bufied 
in prayer, was dcfircd by hisDifciplcs, faying, (jood UUafler 
teach vs to pray, as I oh naif %> taught Ins Dtfaples: and he faid 
vmothem, When yee pray, fay, Our Father v:hich art » heuuen, 
&d Whence it hath the name, the Lords Prayer a asthe Lords 
Day, the Lords Supper. &c. 

2 Conhder therefore the cxecllencic of this Prayer, as 
Salomons Song is called a Song of longs : fo this may bee a 

Prayer 



The Lords Prayer. 



4' 3 



Prayer of Prayers, excelling all orher prayers. And, as che , 
Lords Supper, became by h m inftitutcd is of that reuerend 
account, that whofoeucr eatcth ai>d dnnkcth vn worthily, ea- 
teth and drnkcthhis ownc damnation ; fo whofocner vterh 
the Lords Prayer, being of diuine Inflitution, vnworthiJy, 
endangercth hunfeifc ofdamnation hereby. The Aurhour is 
the wiiHomc of the Father, and like vnto himfclfc hath made 
th ; s Prayer, with admirable wifdome, drawing the whole 
Scriptures into a fliort Epitome herein, 2nd comprizirg all I 
our wants of cuery kindc in a few words, with all mofr j 
nccdfull directions about prayer, and rcalons mouing in the i 
offering vp of Prayer. So that, ifall mmfhould all together I 
haue itudiedall their dayes, they could not poffibly makca! 
prayer offuch worth and cxcellenc -y. 

Thirdly, conftderthe vfe of this prayer, which is both for ! - 
the words, and the matter and forme. Some thinkc, that it 
isoncly to be vfed as a direction, by which wee may learne 
how ana what to pray, and that the words arc not to be vfed, 
becaufe Chriit faith, After this manner pray yee. Others thinkc MatrM 9» 
it the onely prayer to be vfed at all times, and vpon all occa- | 
fions, becaufe Chrift faith, When y*e fray ftp Our Father, rfy k Luke ii.s. 
But neither right, the truth is (that which maketh a perfect 
content betwixt thefc two Euangclifts, reporting what Chriit | 
fa id) viz,, the vteofthis Prayer is not onely to direct for mat- ! 
ter,*>r for words, but for both, fay thete w